25
“At That Time the Kingdom of Heaven Will Be Like Ten Virgins Who Took Their Lamps and Went Out to Meet the Bridegroom”
“At that time the Kingdom of Heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Now, five of them were foolish,+ and five were wise.+ The foolish ones, you see, although they took their lamps, didn’t take any extra olive oil with them. The wise ones, on the other hand, took extra oil in their flasks along with their lamps.
“Now because the bridegroom was delayed, they all became drowsy and fell asleep.+ At midnight, however, there came a shout: ‘Here’s the bridegroom! Come out to welcome him!’ Then all the virgins got up and trimmed their lamps.+ The foolish ones, then, said to the wise, ‘Give us some of your oil,+ because our lamps are about to go out!’
“‘No!’ the wise virgins+ answered. ‘There won’t be enough for us and for ᵖyou. Go instead to the shops+ and buy some for yourselves.’+
10 “Well, while the foolish virgins+ were going off to buy some oil, the bridegroom came, and those who were prepared went in with him to the wedding feast. And the door was shut.
11 “Later on, the other the virgins came back and said, ‘Lord! Lord! Let us in!+
12 “But he replied, ‘Amen, I solemnly tell ᵖyou this: I don’t know you!’+
13 “Keep watchful and alert, therefore, because ᵖyou don’t know the day or the appointed time.++
“It Will Be Just Like a Man About to Travel Abroad”
14 “Indeed, it will be just like a man about to travel abroad, who called his own slaves and entrusted his possessions to them. 15 To one he entrusted five talents+ of coins worth more than eighty years’ wages;+ to another, two talents worth over thirty years’ wages;+ and to another, one talent worth over fifteen years’ wages+—to each according to his own ability. Then the man+ went abroad. 16 The slave who had received the five talents went off right away and put the money to work+ and gained five more. 17 Similarly, the slave with the two talents gained two more. 18 The slave who had received the one talent, however, went off and dug a hole in the ground and hid his master’s silver.
19 “After a long time, the master of those slaves came back and settled accounts with them. 20 The slave who had received the five talents came up and presented the other five talents. ‘Master,’ he said, ‘five talents are what you entrusted to me. See, I have gained five more.’+
21 “ ‘Well done, good and trustworthy+ slave!’ his master said to him. ‘Because you were trustworthy over a few things,+ I will put you in charge of many things. Come and share your master’s joy!+
22 “The slave who had received the two talents also came up to him and said, ‘Master, two talents are what you entrusted to me. See, I have gained two more.’
23 “ ‘Well done, good and trustworthy slave!’ his master said to him. ‘Because+ you were trustworthy over a few things,+ I will put you in charge of many things. Come and share your master’s joy!+
24 “Then the one who had received the one talent also came up to him and said, ‘Master, I knew that you were a very harsh and demanding man,+ reaping profits from the hard work of others,+ 25 and because I was afraid, I went and hid your coins+ in the ground. See, you have what is yours.’
26 “ ‘You wicked and lazy slave!’ his master replied. ‘So you knew, did you, that I ‘reap profits from the hard work of others’+? 27 Well then, you should have at least deposited my silver with the bankers, so that upon my return I would have received my money+ back with interest.
28 “ ‘Therefore, take the talent away from him and give it to the one who has the ten talents. 29 If someone is attentive and trustworthy with little,+ you see, to him more will be entrusted, and he will be lavished.+ If someone is not trustworthy,+ however, then even the little he does have will be taken away from him.+ 30 As for this useless slave, throw him out the outer darkness, where there will be weeping and gnashing of teeth.’
“Any Help You Gave to One of the Least of These Brothers and Sisters of Mine You Gave to Me’
31 “Now when the Son of Man comes in his glory,+ and all the angels with him,+ at that time he will sit on his throne of glory,+ 32 and all the Gentiles+ will be gathered before him.+ He will give an order for them to be separated one from another, just as a shepherd separates the sheep from the goats,+ 33 and will have the sheep placed on his right, but the goats on his left. 34 Then the king will say to those on his right, ‘Come, ᵖyou who are blessed by my Father,+ inherit the Kingdom that has indeed been prepared for ᵖyou+ since the very foundation of the world!+ 35 For I was hungry and ᵖyou gave me something to eat, I was thirsty and ᵖyou gave me something to drink, I was a foreigner+ and ᵖyou took me in, 36 I was naked and ᵖyou clothed me, I was sick and ᵖyou looked after me, I was in prison and ᵖyou visited me.’+
37 “ ‘Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 38 And when did we see you a foreigner and take you in, or naked and clothe you? 39 And when did we see you sick or in prison and come to you?’
40 “And the king will answer them, ‘Amen, I solemnly tell ᵖyou this: Any help ᵖyou gave to one of the least of these brothers and sisters of mine you gave to me.’+
41 “Then the king+ will say to those on his left, ‘Away from me, ᵖyou who are cursed,+ into the unending fire prepared for the devil and his angels!+ 42 For I was hungry but ᵖyou didn’t give me anything to eat, I was thirsty but ᵖyou didn’t give me anything to drink, 43 I was a foreigner but ᵖyou didn’t take me in, I was naked but ᵖyou didn’t clothe me, I was sick and in prison but ᵖyou did not look after me.’
44 “Then they themselves will answer, ‘Lord, when did we see you hungry or thirsty or a foreigner or naked or sick or in prison but not care for your needs?’
45 “Then the king+ will reply, ‘Amen, I solemnly tell ᵖyou this: Any help ᵖyou refused to give to one of the least of these you refused to give to me.’ 46 And these people will go away into the punishment of the coming age.+ The righteous, however, will enter+ the life of the age to come.+
+1:1Lit the record of the genealogy. ME (see NAC [Mt], 52; UBSHS [Mt], 8; Richards, BR Companion, 602). Here, Matthew has not only Jesus’ genealogy, but also the account of his birth, in view. Cf Gn 5:1.+1:2Cf LEB.+1:2Cf Gn 5:1.+1:3Lit Judah fathered Perez and Zerah by Tamar. ME. Cf CJB, NIV, NLT, TEV.+1:5Lit Salmon fathered Boaz by Rahab. ME. Cf CJB, NIV, NLT, TEV.+1:5Lit Boaz fathered Obed by Ruth. ME. Cf CJB, NIV, NLT, TEV.+1:6Lit David fathered Solomon by she/the woman of Uriah. Following the lead of the UBSHS in translation here (see UBSHS [Mt], 14). Cf ASV, NASB, NIV, NKJV, NLT, YLT.+1:18Lit was betrothed. ME(H) (see L-N, 34.74; NAC (Mt), 57; UBSHS (Mt), 20; ISV footnote at Mt 1:18).+1:18Lit before they came together. ME(I/F) (see BDAG, 970, sv συνέρχομαι 3; L-N, 23.61; M-M, 606).+1:18Lit she was discovered to be having in the womb. ME(I/F) (see L-N, 23.50). Cf ESV, NET, NLT, NRSV, RSV, YLT at Mt 1:23.+1:19Throughout the Blessed Hope Translation, if a word or phrase is italicized, it means that it is being emphasized in the Greek text.+1:19Or although Joseph her husband was a righteous man. For further discussion of the interpretation represented in the text, see UBSHS [Mt], 22; Robertson, Word Pictures, Mt 1:19. Cf NABRE.+1:19Lit her.+1:20Or the angel. For a discussion about “an angel” versus “the angel,” see NET Bible Notes, Mt 1:20.+1:20Lit that which has been in her conceived is by the Holy Spirit. ME. Cf TEV.+1:21Throughout the Blessed Hope Translation, if a second person pronoun is marked with a superscripted “s” (ˢyou), it means that the pronoun is singular. If a second person pronoun is marked with a superscripted “p” (ᵖyou), it means that the pronoun is plural. In cases where the singularity or plurality of a second person pronoun has been deemed to be sufficiently clear from the context, the second person pronoun may not be marked.+1:21ME(OTB)/IT. In Hebrew, Jesus’ name is Yeshua, which means “Yahweh saves” (see, eg, the HCSB footnote; NET Bible Notes, Mt 1:20). Information flow is built on the IT here, and therefore the IT has been made explicit in translation.+1:23Lit the woman will have in the womb. ME(I/F) (see L-N, 23.50). Cf ESV, NET, NLT, NRSV, RSV, YLT.+1:25Lit was not knowing her, or did not begin to know her. ME(I/F) (see L-N, 23.61). Cf most English translations.+1:25Lit him.+2:1Lit days. ME. Cf CJB, NCV, NIV, NLT, TEV.+2:1Lit Magi. ME(H) (see BDAG, 608, sv μάγος 1; ESL, #3097; L-N, 62.40). Cf TEV.+2:4Traditionally “scribes.” ME(H) (see NET Bible Notes, Mt 2:4; UBSHS [Mt], 35). Cf NET.+2:4Or questioned them one after another. VPR. See VCC (Mt 2:4).+2:6Lit rulers/leaders/governors. ME(I/F) (see L-N, 37.59). Cf NCV, NLT, TEV.+2:6Mic 5:2+2:7Lit Magi. So throughout this section. See note at Mt 2:1.+2:7Lit the time of the shining/appearing star.+2:9Lit they.+2:9Lit behold. EFE. In Greek, ἰδοὺ ( idou) is a forward-pointing device that lets the reader know that something significant, surprising, or important is about to take place (see Runge, Disc Grammar, 122; LDGNT Intro, 1.4).+2:9Lit the star they had observed when it rose.+2:10Lit they.+2:10Lit they rejoiced exceedingly with great joy. ME. Cf CJB, HCSB, ISV, NET, NIV, NLT, TEV.+2:13Lit they.+2:13Or the angel. See note at Mt 1:20.+2:13Lit he.+2:14Lit he.+2:15Ho 11:1+2:18Lit because they are not. ME. Cf NLT, TEV.+2:18Jr 31:15+2:19Lit in Egypt. Cf NCV.+2:19Or the angel. See note at Mt 1:20.+2:20Lit it/he.+2:21Lit he.+2:22Lit in place of. ME. Cf CJB, TEV.+2:22Lit he.+2:23Lit a Nazarene. ME(OTB)/IT. Netzer is one of the Hebrew words for sprout, shoot, or branch (eg Is 11:1; see HCBC, 404-5; Vincent, Word Studies, 22.). Here Matthew is using a play on words to summarize the collective testimony of several prophets, namely, that the Messiah would be called the “Branch of the Lord” (cf Is 4:2, 11:1; Jr 23:5, 33:15; Zc 3:8, 6:12).+3:2Cf Is 13:6-9; Dn 2:34-35, 44-45; Jl 1:15, 2:1, 2:11, 2:31, 3:14; Ob 15; Zp 1:7-9, 14-18; Ml 4:5; Mt 5:20-24; Lk 10:11-12, 21:31; Rm 13:12; 1 Pt 4:7.+3:3Lit the paths, or your paths. ME(I/F). In this context, “make the paths straight” is being used metaphorically for repentance (see NET Bible Notes, Mt 3:3). For other examples of “paths” (τρίβος [ tribos] here and in the LXX) used metaphorically for conduct, see Ps 142:3; Pr 1:15, 3:17, 8:20; Is 59:8; Jr 18:15.+3:3Is 40:3+3:4Like Elijah the prophet. Cf 2 Ki 1:8, Lk 1:17.+3:6Or confessing.+3:6Cf Ps 32:3.+3:7Lit he.+3:7Lit to his baptism. ME.+3:8Or in keeping with repentance. Lit worthy of repentance. For the meaning of ἄξιος ( axios) in this context, see BDAG, 93, sv 1.b. Cf ESV, NET, NIV, TEV.+3:11Or in.+3:11Or at repentance, or with a view to repentance. For various ways to interpret the preposition here, cf ANLEX, 132, sv εἰς; BDAG, 291, sv εἰς 10.a; and LSGNT Notes, Mt 3:11.+3:11Or in.+3:11Cf Is 4:4; 32:15, 44:3; Jl 2:11; Ezk 39:28-29; Ml 3:2, 4:1-6.+3:12Cf Ml 4; Ps 1:4-5.+3:12Or with. Cf Is 30:27-33, 66:24; Mk 9:43, 48.+3:12Or in/with unquenchable fire. Cf Is 30:27-33, 66:24; Mk 9:43, 48; Re 14:9-11, 20:14. This is a reference to Gehenna (cf Mk 9:43, 48). It is therefore definite, even though anarthrous (for a discussion of nouns and definiteness despite the absence of the definite article, see Wallace, Grammar, 243-54). Note that the information has already been activated in verse 10. Therefore, it is also possible that anarthrous status of this element is functioning to give it some extra focus.+3:12Is 30:27-33, 66:24; Mk 9:43, 48; Re 14:9-11, 20:14.+3:15Cf Ml 3:1-5.+3:15Though several of the various shades of meaning associated with δικαιοσύνη ( dikaosune)—obeying God’s will, covenant faithfulness, God’s deliverance/salvation, etc—are possibly working together here on some level; and though Matthew does often employ δικαιοσύνη ethically in the sense of conduct in conformity with God’s will (for discussion, see UBSHS [Mt], 7), the primary focus of the context here is the beginning of the Messianic mission (a crucial turning point in redemptive history). Thus, “righteousness” in this context should be understood primarily in terms of its well-attested OT sense of Yahweh’s saving acts/acts of salvation/deliverance (see BDB, 841.2 [6], 842.1 [6]; translation and notes at Rm 1:17). Cf Ps 40:9-10 (esp ESV, RSV, NRSV, TEV); Is 41:10 (esp LEB, NCV, NET), 45:8 (esp NET), 46:12 (esp RSV, NRSV), 51:5 (esp RSV, NET, NRSV, TEV), 58:8 (esp LEB, NRSV, TEV), 62:1; Jr 23:6; Mic 6:5 (esp RSV, NRSV, TEV). There is no reason to think that Matthew’s understanding and use of “righteousness” is any less robust than that of the prophets! That is, if the prophets themselves employ “righteousness” with different contextually-defined nuances in the same body of material, why not Matthew?+3:15Lit allowed him. Cf NET.+3:16Or when Jesus was baptized, he came up immediately from the water.+3:16Or the skies. So throughout this section.+3:16Or upon. When used with verbs of motion, ἐπί (with its object in the accusative case, as here) functions as a marker of direction (see BDAG, 364, sv 4.b.). Though it is safe to assume that the dove did actually land on Jesus, “upon” with the imperfective verb of motion here actually creates a bit of a humorous picture. Cf Mk 1:10, where εἰς ( eis) is used.+3:17Cf Gn 22:2, 16; Is 42:1.+4:3Cf Ex 4:22; Dt 32:6-9; 2 Sm 7; 1 Ch 17; Ps 2, 89, 132; Is 1:2, 63:16, 64:8; Jr 31:9; Hs 11:1; Ml 2:10; Mt 2:15; Lk 3:38; Jn 1:49; 1 Co 15:45.+4:4Lit he.+4:4Dt 8:3+4:5Lit him.+4:5Or edge, or summit.+4:6Ps 91:11, 12+4:7Or also, or again. Cf LEB, NASB.+4:7The use of the second person singular in this quotation doesn’t indicate that God is addressing an individual, but that He is addressing the nation as a single entity (see NAC [Dt], 162).+4:7Dt 6:16+4:10See note at 4:7 above.+4:10See note at Mt 4:7 above. The same applies here.+4:10Dt 6:13+4:11Cf Gn 21:15-19; 1 Ki 19:5-8; Ps 78:23-25, 91:11; Lk 22:43; Heb 1:14.+4:12Lit he.+4:16Lit in a land and shadow of death. This is an example of hendiadys. Hendiadys is “the expression of an idea by the use of usually two independent words connected by and (as nice and warm) instead of the usual combination of independent word and its modifier (as nicely warm)” ( Miriam-Webster’s, sv). Cf HCSB, NIV, TEV. Cf also TWOT, 767, sv ṣalmāwet; UBSHS (Lk), 100; UBSHS (Ps), 233.+4:16Is 9:1, 2. Cf Is 42:6-7, 42:19; Lk 2:32.+4:17Lit began proclaiming and saying. Cf NET.+4:18Lit he.+4:23Lit he.+4:25Lit Decapolis (“Ten Cities”). ME(H)/IT (see FSB, Mt 4:25; HNTC, 46; Robertson, Word Pictures, Mt 4:25; TCBC, 399).+5:1Lit he.+5:2Lit he opened his mouth and began to teach them. ME(I/F/OTB). The idiom “opened his mouth” was a rhetorical device used to add weight and solemnity to an occasion of speaking (see FSB, Mt 5:2; JFB, Mt 5:2; Lange, Commentary, 101). Cf Jb 3:1; Dn 10:16.+5:3Or lowly, or humble, or needy, or afflicted, or poor. ME(OTB) (see UBSHS [Mt], 107-8; BDG, 776, sv עָנִי; TWOT, 682-4). For examples, cf LXX and MT (note also the parallelisms) at Ps 22:24, 34:6, 37:14, 40:17, 69:29, 72:2, 88:15, 102:1 (intro), 109:22, 140:12; Jb 34:28, 36:6. Cf also the MT and LXX at Ps 34:18 (33:18 in the LXX). See also note at Lk 4:18.+5:3Cf Dn 7:22.+5:4Cf Is 61:3, 66:10; Ezk 9:4.+5:4Cf Is 40:1; 49:13; 51:3; 57:18; 61:2.+5:5Or the meek.+5:5Or ‘will inherit the earth.’ A quotation from Ps 37:9, 11. Cf Is 49:8, 58:13-14, 61:7, 65:9-10; Ezk 45:1, 47:21-23. Cf also CJB.+5:6Since the other promises in the “beatitudes” are eschatological in focus, most likely in view here is Yahweh’s righteousness in the sense of “deliverance” or “saving acts” (see notes at Mt 3:15 and Mt 5:10). For the motif of “hungering” or “thirsting” set in context to hope in Yahweh’s righteousness/salvation/deliverance, see Ps 42, 63, 143; Is 55; Re 21:6-7 (note the eschatological context and reference to the ‘inheritance’ in Re 21:7; cf Mt 5:5, directly above). Cf also Ps 84:2 (flesh “crying out”).+5:7Cf Dt 30:3; Ps 32:6; Is 14:1, 49:15-16, 54:8, 55:6-8; Ezk 39:25; Ho 1:6-7; Lk 1:78.+5:8Cf Ps 24:3-5, 73:1.+5:8Cf Ps 11:5, 17:5; Jb 19:26; Re 22:4.+5:9Lit sons.+5:9Cf Is 43:6; Jr 31:9; Ho 1:10; Lk 20:36; Rm 8:19-23; Re 21:7.+5:10Lit righteousness. ME(OTB). Cf Ps 31:18, 37:12-13; L-N, 88.13 In the Old Testament, the term “righteousness,” when used as a description of God’s servants (contrast this to Mt 3:15, 5:6, and 6:33, where God’s righteousness is in view; see note at Mt 3:15), usually denotes righteous ways, acts, and deeds that conform to God’s will. Cf, eg, Gn 18:19, 30:33; 1 Ki 3:6; Ps 106:3; Pr 8:18, 8:20, 10:2, 11:5, 11:18, 11:19, 12:28,13:6, 14:34; 15:9, 16:8, 16:12, 21:21; Is 5:7, 46:12, 48:1, 56:1, 58:2; Jr 4:2, 22:3, 22:15; Ezk 3, 18, 33; Ho 10:12; Am 5:6-7, 5:24, 6:12.+5:12Cf Ac 5:41.+5:12Cf Mt 6:19; 1 Ti 6:19; 2 Ti 4:1-8; 1 Pt 1:3-9.+5:13Or of the earth. Cf Mt 5:13-14. Gn 18:26-32; Ex 32:7-14; Nu 25:7; Is 59:16, 65:8; Jr 5:1; Ezk 14:14, 14:20, 22:20; Rm 11:4-5. Cf also CJB; Stern, JNTC, Mt 5:13-14.+5:13“In the ancient world...what was often sold as salt was highly adulterated and the sodium chloride could leach out in humid weather, in which case the residue (normally a form of lime) would be useless” ( L-N, 5.25).+5:13Cf Ezk 3:20, 5:7, 18:24, 18:26-29, 22:36, 33:12-18; Ml 2:1-9; Mk 9:42-49; Lk 9:62, 12:47, 14:25-33; Jn 6:66; 2 Ti 2:19-20; Heb 6:4–6, 10:26-27; 2 Pt 2:17-22; Re 2:5, 2:14-16, 2:20-23, 3:1-3, 3:15-19.+5:13Cf Lv 26:27-35; Dt 4:27, 28:64-68; 2 Ki 24:1-4; Is 5:5; Jr 9:16; Dn 9:24-27; Hab 1:5-6; Zc 13:7-9, 14:1-3; Mt 22:7, 23:37-24:2; Mk 13:1-2; Lk 21:5-6, 20-24.+5:14Cf Gn 12:3, 22:18, 26:4; Dt 4:5-8, 32-34; Ps 147:20; 2 Sm 7:23; Is 2:5, 42:6, 49:6, 60:3 Jr 4:2; Ezk 5:5; Lk 2:32; Ac 13:47.+5:14Cf Ps 48, 50:2; Is 2:1-4, 4:5, 25:6-8; Ezk 5:5.+5:16Or men, or people. Cf Gn 12:3, 22:18, 26:4; Dt 4:5-8, 32-34; Ps 147:20; 2 Sm 7:23; Is 2:5, 42:6, 49:6, 60:3 Jr 4:2; Ezk 5:5; Lk 2:32; Ac 13:47.+5:16Cf Ex 4:22; Dt 32:6; Is 1:2, 63:16, 64:8; Jr 31:9; Hs 11:1; Ml 2:10.+5:17Lit came to, or have come to. This rendering has been chosen to more clearly communicate the purpose present in the infinitive. The perfect tense with “come,” plus an infinitive, transfers into English a bit awkwardly. I have used “have come” in the following clause, though, since the negative particle is used there, making the statement sound more natural with the purpose statement. Cf TEV at Mk 1:24.+5:17Or to carry them out, or to fulfill them. The verb used here (πληρόω [ plēroō], lit “to make full,”) can mean to carry out/accomplish (see, eg, Lk 9:31); to bring to completion/fulfillment/goal (see, eg, Mt 1:22); and in a teaching context, to make fully known/fully clarify (see, eg, ESV, HCSB, NIV, NRSV, RSV at Col 1:25; cf also Rm 16:25, where the prophetic writings are cited as Paul’s source material for his exposition of “the mystery”). There is no reason to suppose that Jesus is not using the word in the fullest sense (pun-intended) possible here, with multiple nuances simultaneously at work. I offer the following reasons in support of this: (1) Lexically, πληρόω naturally lends itself to functioning on more broadly encompassing level when warranted by the context. (2) The Torah and the Prophets themselves form a complex corpus that includes a broad range of content, including stories, teachings, statutes, prophetic oracles, etc. Thus, the conceptual complexity of its direct object virtually forces πληρόω to multitask in this context, in order for “every yodh” and “all things” to “take place/happen” (v 18). (3) The Sermon on the Mount is obviously a teaching context that includes clarification, interpretation, correction, or expansion of prevailing ideas; at the same time, the use of γίνομαι (“take place/happen/occur/come to pass”) in v 18 indicates that prophesied events are also in view contextually. In sum, Jesus is the “arm of the Lord” (Is 53:1; cf Jn 12:38) and the “servant” (Is 52:13) who carries out and executes the Father’s redemptive plan as prophesied in the Torah and the Prophets; he is also the great Teacher (Is 30:21) who makes the purpose, meaning, goal, and authoritative interpretation of the Torah and Prophets fully known. For the gross misuse of this word in replacement theology, see Stern, JNTC, Mt 5:17. For more on πληρόω in the sense of “clarify,” see HNTC (Mt), 63; TCBC, 401. For more on the various renderings that have been proposed, see UBSHS (Mt), 123-124; ESS (Sermon on the Mount), 38.+5:18In Greek, γὰρ is marked for continuity and strengthening/support (see Runge, Disc Grammar, 51-54).+5:18Or the sky.+5:18Or land.+5:18Not out of existence altogether, but in their present form as tainted by evil and decay. Cf Gn 6:13, 9:11; Ps 72:5, 17, 89:36-37, 102:25-28, 148:6; Is 34:4-5, 65:17-25, 66:22; Jr 31:35-36, 33:20-21; 1 Co 7:31; Heb 1:10-12; Jm 1:10; 1 Pt 1:24; 4:7; 2 Pt 2:6, 3:13;1 Jn 2:17; Re 12:7-10, 21:1-4.+5:18Lit iota. ME(H/OTB). Iōta is the smallest letter of the Greek alphabet, and is here used in correspondence with yodh, the smallest letter of the Hebrew alphabet (see DBL Greek, #2740; L-N, 33.36; UBSHS [Mt], 125). Cf CJB.+5:18Lit one serif. ME (see DBL Greek, #3037).+5:19Lit looses. ME(H/OTB) (see note on “binding and loosing” at Mt 16:19). Cf ESV.+5:20See note at Mt 5:10. Note that the context (ie, the upcoming contrast between what God sees as righteous ways and the hypocritical ways and deeds of the religious leadership of the day [6:1-34]) gives further support that righteous ways and deeds and conduct are in view here.+5:20Cf Re 21:8.+5:21Lit the ancients. Cf HCSB, NLT+5:21Ex 20:13; Dt 5:17+5:21Or judgment, or condemnation.+5:22The context indicates that in these teachings the Messiah is engaging in the process of “binding and loosing” (v 19: “if someone relaxes,” literally, “if someone looses” [λύω], ie, contrary to Jesus’ own “binding and loosing” in the following discourse; for more on “binding and loosing” in its historical context, see note at Mt 16:19). Some of Jesus’ restrictive interpretations/requirements (His “bindings”) are stricter than those of His contemporaries, and some of his absolving interpretations/requirements (His “loosings”) are more forgiving and less severe than those of his contemporaries.+5:22ME. Lit “Raca,” an Aramaic word of contempt directed at the understanding or intelligence (see BDAG, 903, sv ῥακά; L-N, 32.61). See also Craig S. Keener, The IVP Bible Background Commentary: New Testament, Second Edition (Downers Grove, IL: IVP Academic, 2014), 57–58.+5:22Lit before the Sanhedrin. ME(H)/IT. See Craig S. Keener, The IVP Bible Background Commentary: New Testament, Second Edition (Downers Grove, IL: IVP Academic, 2014), 57–58.+5:22ME. Lit “you fool,” with connotations of deficiency in both intelligence and character (see Robertson, Word Pictures, Mt 5:22).+5:22Lit liable to the Gehenna of fire. Traditionally rendered “hell.” ME(H/OTB)/IT. See Craig S. Keener, The IVP Bible Background Commentary: New Testament, Second Edition (Downers Grove, IL: IVP Academic, 2014), 57–58; BSL, Matt 5:22, sv γέεννα; BDAG, 190, sv γέεννα; L-N, 1.21; DBL Greek, #1147. Cf., Josh 15:8; 18:16; 2 Kgs 23:10; 2 Chr 28:3; 33:6; Isa 30:33; 66:24; Jer 7:31–32; 19:2, 6; 32:35.+5:27Ex 20:14; Dt 5:18+5:31Dt 24:1+5:32In order to survive, she would likely have had to resort to prostitution, an adulterous relationship (cf Jn 4:18), or a remarriage that (in principle, according to God’s ideal) was not legitimate (cf TEV). At the time only men could initiate divorce. For further discussion and more on the cultural context, see ESS (Sermon on the Mount), 74; L-N, 88.276; NAC (Mt), 111; UBSHS (Mt), 141. Cf Lk 16:18, Jn 4:16-18.+5:32The extra prominence given to the verb here suggests that if a man decides to marry a divorced woman (perhaps instead of just using her as a prostitute) despite the stigma she now bears, marriage is so binding and holy in God’s sight that even in this scenario such a man is, in principle, guilty of committing adultery.+5:33Lit the ancients. Cf HCSB, NLT.+5:33Or swear falsely, or commit perjury. Lv 19:12.+5:33Nu 30:2; Dt 23:21+5:34Lit not to swear oaths at all. ME (see UBSHS [Jm], 187). Cf NCV and TEV at Jm 5:12.+5:35Allusions to Is 66:1-2 and Ps 48:2.+5:36Cf Dt 32:39, 1 Sm 2:6; Jb 33:19-28; Ps 30:3, 102:23; Is 26:19; Jn 11:25.+5:38Ex 21:24; Lv 24:20; Dt 19:21+5:39In this section, Jesus is setting forth a correction in interpretive priority (cf Mt 23:23). The question in view is whether to extend mercy/pity/patience, or to withhold it (cf Dt 19:21). Jesus is not contradicting the Torah here by undermining the validity of retributive punishment altogether. Rather, he is placing interpretive weight and temporally-defined priority on the Torah’s requirements in the area of mercy/patience/steadfast love (eg Mic 6:8, Zc 7:9), in view of the retributive punishment that God himself will administer in the Day of the Lord. In the Day of the wrath, God himself will throw resurrected eyeballs and teeth into the Lake of Fire (cf Mt 5:29-30, 23:33, 10:28; Mk 9:42-49; Lk 12:5; Ac 24:15; Jn 5:28-29; Re 20:15). Until that time, He is relating to the wicked of the earth (all of us!) in mercy, restraint, and longsuffering (cf Ps 32:6; Is 55:6-7; Mt 5:48; Lk 6:36; Rm 2:1-5; 2 Pt 3:9, 15). He does this in accordance with his own revealed nature: He is “merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness... forgiving iniquity,” (Ex 34:6 [ESV]), and yet, He “by no means leaves the guilty unpunished” (Ex 34:7 [NET]). Israel’s exile is prolonged for the sake of mercy toward the Gentiles (Rm 11:11, 30), and yet eventually the Gentiles who oppress Israel will be punished by God (eg, Jl 3, Zc 14)—and that with help of his vindicated people (Ps 148; Is 11:14; Zc 12:6). The Messiah, therefore, is not “doing away with” the Torah and Prophets here; rather, he is distributing interpretive weight, temporally-defined, over its contents so as to synchronize their interpretation and application with God’s revealed character. Many of the Pharisees and Torah teachers of the day were not doing this (cf Mt 23:4; Jn 8:1-11), and thus God’s character was being misrepresented before the people (cf Lk 15:1-16:15) by means of the very texts he had inspired (cf Mt 15:9).+5:39Lit not to stand against. ME(H). In this context, “standing against” somebody most likely means pressing charges in a court setting (see NAC, 113; UBSHS [Mt], 148). Cf Is 50:8 (LXX). Cf also 1 Co 6:1-11.+5:40Lit your tunic.+5:40A person’s cloak provided cover from the cold at night, and was thus protected by the Torah (Ex 22:26-27; Dt 24:12-13). To voluntarily give up one’s cloak, therefore, was a significant act of self-sacrifice.+5:41Lit whoever forces you to go one mile. ME(H). Cf CJB, NLT, TEV. In New Testament times, Roman soldiers had authority to compel civilians to carry loads for them for up to a mile (see DBL Greek, #30; HNTC, 69; L-N, 37.34).+5:41Lit go with him. ME. Cf CJB, NLT, TEV.+5:42Or asking you for something, or begging you for something.+5:42Cf Dt 15:7-11.+5:43Lv 18:19+5:45Or become, or prove to be. Cf HCSB footnote.+5:45Lit sons.+5:48Lit blameless, or complete, or mature, or upright, or whole, or perfect. ME(OTB). See BDAG, 996, sv τέλειος b. The context here (God’s patience and mercy repeatedly extended to the earth over a long period of time despite its rebellion [v 5:45]), the parallel passage in Luke (Lk 6:36), and the reference to God’s own character (v 48), make it clear that Yahweh acting in accordance with the truth of his name (cf Ex 34:6-7) is what Jesus has in mind here (cf UBSHS [1 Jn], 31). The Greek word τέλειος ( teleios) may be (the NAC says, “probably is”) “reflecting an underlying Aramaic tamim” ( NAC, 115) (for examples of τέλειος ( teleios) used for the Hebrew tāmîm [“blameless” or “upright” or “whole”] in the LXX, see Gn 6:9, Dt 18:13). In OT theology, God being “upright,” or “blameless,” or “whole,” or “without defect,” or “intact,” or having “integrity,” or acting “in accord with truth and fact” (see BDB, 1071.1l; GHCLOT, 867, sv tāmîm) means that he always acts according to his own righteous character and nature, in context to his covenants (see, eg, Dt 32:4; Ps 18:30, 100:5; Pr 30:5). In other words, there is no discrepancy between who God is and what he does. He acts in a manner that is consistent and true to his character. God is merciful, longsuffering, forgiving, slow to anger, and steadfast in love, yet he also hates sin and burns with wrath toward it (see Ex 34:6-7); therefore, this is how he acts in relation to the inhabitants of the earth (again, in context to his covenants [see, eg, Gn 9:8-17; Jr 33:20-26]). Because he is slow to anger and steadfast in love/mercy, he restrains from pouring out his wrath and extends kindness to the earth over an extended period of time; eventually, however, the time of mercy comes to an end, and God pours out the wrath that had been storing up over time (cf Rm 2:1-11; 2 Pt 3). We, too, are to be steadfast in mercy, love, and patience even with respect to our persecutors and enemies now, in the knowledge that every injustice will be rectified in the age to come.+5:48Cf Ex 34:6-7.+6:1Lit your righteousness. See note at Mt 5:10. Cf CJB, NIV, NLT, TEV.+6:1Or in the sight of. Cf NET.+6:1Cf Rm 2:16, 14:10-12; 1 Co 4:5.+6:2Lit sound a trumpet before you.+6:2In Greek, the article (“the”) often functions anaphorically, that is, it sometimes points back to something mentioned previously (for more on this function of the article, see Wallace, Grammar, 217-20). Here, Jesus is referring back to the “Pharisees and experts in the Torah” mentioned in Mt 5:20.+6:2Or honored, or glorified.+6:4Or repay.+6:4Cf Pr 19:17; Lk 14:14; 1 Co 4:5.+6:5Lit so that they may appear to men. ME.+6:6Lit your inner room. ME(H)/IT (see BDAG, 988, sv ταμεῖον 2; L-N, 7.28; NBC, 913).+6:6Or secret.+6:6Or repay.+6:9Cf Ex 4:22; Dt 32:6; Is 1:2, 63:16, 64:8; Jr 31:9; Hs 11:1; Ml 2:10.+6:9Or may your Name be treated as holy, or may your Name be set apart. Lit may your Name be sanctified. ME(OTB). For the OT background behind this rendering of ἁγιάζω ( hagiazō) (typically used for the Hebrew qadash in the LXX), see Ezk 36:23. Cf the rendering here with the ESV, NASB, RSV at Ezk 36:23 (Piel in the MT); cf also the ESV and RSV at Ezk 38:16 (Niphal in the MT), and the ESV and RSV at Ezk 39:27 (Niphal in the MT). For the OT background behind the footnote rendering, see Is 29:23 (cf the footnote rendering here with the LEB). It is worth noting that irrespective of whether Ezk 36:23 or Is 29:23 provides the primary backdrop here, both of those passages are eschatological and relate to Israel’s final deliverance in context to the establishment of the Messianic Kingdom (cf the petition in the next line: “Your Kingdom come”). Cf Ps 102:15; Is 11:1-12:3 (note esp 12:3), 29:22-24; Jl 2:26-27; Ezk 36:23, 38:16, 39:7-8; Zc 13:2, 14:9; Ml 1:11-14. The cry for Yahweh to vindicate his name and his faithfulness by ending the exile of the people identified with that name, and who are the object of his faithfulness by virtue of his covenant relationship with the patriarchs, is a prominent theme in Scripture.+6:10“Kingdom” here is to be interpreted covenantally (see, eg, 2 Sm 7:13-16; Ps 89), eschatologically/apocalyptically (see, eg, Is 11; Dn 2:44-45, 7:22; Zc 12-14), Messianically (see, eg Ps 22:28; Is 9, 11; Dn 2), Israelocentrically (see, eg, Ps 102; Is 40; Ob 19-21; Zc 12-14), and concretely and geographically (see, eg, Is 9, 11, 40-66; Zc 14). It does not mean a metaphysical in-breaking of God’s will or rule (abstractly defined) from the “ethereal realm” into the “material realm” through the church in this age (Christo-Platonism). For many resources on the influence Platonism has had on Christian theology, see www.danieltrainingnetwork.org.+6:10Cf Ne 9:6; Ps 103:20, 148:1-2.+6:11Lit bread.+6:11Or our daily bread/food, or our bread/food for the coming day.+6:12Lit our debts. ME (cf Lk 4:4). Cf ISV, NCV, NLT.+6:12Or have forgiven. The aorist here can be interpreted either as a summary statement (reflecting habitual forgiving) or cumulatively (reflecting forgiveness that has taken place before the time of prayer). Both make sense contextually. Cf UBSHS (Mt), 171.+6:12Lit our debtors. ME(I/F) (see UBSHS [Lk], 429). Cf NLT.+6:13Cf Mk 14:38; 1 Co 10:13; Jm 1:13.+6:13Some manuscripts add: “For yours is the kingdom and the power and the glory, forever. Amen” (ESV).+6:16Lit don’t become sullen-faced. ME (see ANLEX, 352, sv σκυθρωπός; L-N, 25.287). Cf NCV, NET, TEV.+6:16Lit they disfigure their faces (or appearances). ME(H). “The Pharisees put ashes on their heads, wore their worst clothing, and neither trimmed their beard, washed, nor anointed themselves when they fasted” (Mills, Life of Christ, Mt 6:16-18). See also ESS (Sermon on the Mount), 123; JFB, Mt 6:16; Lange, Commentary, 126; UBSHS (Mt), 175; Vincent, Word Studies, 1:45. Cf Jr 6:26; Ezk 27:30.+6:16Lit so that they may appear to men while fasting. ME. Cf HCSB.+6:18Lit so that you may appear not to men while fasting, but to your Father. ME.+6:18Or secret.+6:18Or repay.+6:22Lit healthy, or good. ME(I/F). A “good eye” is a Hebrew idiom for generosity (see NET Bible Notes, Pr 22:9, 23:6; UBSHS [Mt], 181). Cf Pr 22:9.+6:22Cf Ps 112.+6:23Lit evil. ME(I/F) (see NET Bible Notes, Pr 22:9, 23:6; UBSHS [Mt], 181). An “evil eye” is a Hebrew idiom for selfishness, greed, and stinginess. Cf Dt 15:9, Pr 23:6-7, 28:22; Mt 20:15; Zc 5:6.+6:23Cf 1 Ti 6:9-10.+6:23Cf Is 5:20; Jr 17:9-10.+6:23Or great. Cf HCSB.+6:24Lit he.+6:26Lit the birds of the sky. ME(I/F) (see BDAG, 809, sv πετεινόν; NET Bible Notes, Mt 13:32). Cf NET at Mt 13:32.+6:26Cf Ps 145:15-16.+6:26Lit than they are. Cf NCV, TEV.+6:27Or add to his height a single cubit. A cubit was about 18 inches (see, eg, NET Bible Notes, Mt 6:27).+6:30The oven of this time was “a dome-like structure made of clay, in which wood and dried grass were burned, and then after being heated, was used for baking bread” ( L-N, 7.74).+6:32Or seek after. See note at 6:33 below.+6:32Lit of these things.+6:33Or seek. Following the lead of the NJB and REB in translation here. Cf also the CJB at Mt 6:32; the NIV and REB at Lk 12:29, and the CJB at Lk 12:30; UBSHS (Lk), 479.+6:33Cf Dt 32:35-39; Is 31:6-9, 48:11, 51:5, 54:17, 56:1; Dn 2:34, 2: 44-45, 8:25; 1 Co 1:30; 2 Co 5:1.+6:33Cf Ps 37:25.+7:1Or judge. Cf Ex 12:15-19, 22:20, 31:14; Lv 7:21-27, 17:4-14, 18:29, 19:8, 20:2, 20:27, 24:14-16, 24:23, 27:27; Nu 15:35-36; Dt 7:26, 13:9-10, 17:7, 20:2, 20:27, 21:21, 22:2, 27:9-28:68; Jn 7:15, 25. In modern Western Christianity, this verse is sometimes interpreted outside of a Day of the Lord framework, and is thus often used to minimize the seriousness of sin before God (“Don’t judge me!” many say as they consciously indulge in sin). Jesus, however, is not minimizing the seriousness of sin, nor is he doing away with the need for others in the believing community to address it (cf Mt 18; 1 Co 5; Ga 6). Rather, his point is that in view of God’s own longsuffering, patience, and restraint toward us in this age despite our own sin, we, too, must have a merciful disposition toward the wicked (praying for their repentance, cf 2 Pt 3), and a willingness to extend mercy to the repentant within the believing community (cf 2 Co 2:5-11). God himself will execute judgment impartially in the Day of the Lord according to his just standard (see, eg, Rm 2).+7:2Cf Rm 2:1-5.+7:2Cf Mt 6:14; Lk 6:36-38; Rm 2:1-5.+7:3Lit see. Connotations of self-righteousness and offense are present in this context. Cf Mt 9:11-12; Lk 7:36-40.+7:3Or pay no attention to.+7:5Cf Ga 6:1.+7:6Cf Ps 141:5; Pr 9:7-8, 11:22, 13:8, 15:31-32, 19:25, 23:9, 25:12, 27:6; Ec 7:5; Mt 18:15-20.+7:7Cf Lk 11:1-13; Re 3:7-8.+7:8Cf Pr 2:1-8, 25:2; Dn 9:20-23, 10:11-12.+7:9Lit he.+7:10Lit he.+7:10Lit him.+7:11Cf Lk 11:8-9; Jm 1:17.+7:12Cf NLT.+7:14Cf Mt 24:21; Jn 16:33; Ac 14:22; Rm 5:3; 2 Co 1:8, 4:16-18, 6:4, 8:2; Eph 3:13; Col 1:24; 1 Th 1:6, 3:3; 2 Th 1:4; Heb 11:35-36; Re 2:9-11, 7:14.+7:15Cf 2 Co 2:17, 11:8-15; 1 Ti 6:5; Re 2:2.+7:19Cf Is 30:27-33, 66:24; Mt 3:12, 5:29-30; Mk 9:43, 48; Jn 15:6.+7:20Cf Re 2:2.+7:22Cf Mk 3:13-15, 19 (Judas Iscariot); Ac 19:13-16; 2 Co 11:13-15.+7:23Lit workers/doers of lawlessness. Cf ISV, NIV, NRSV, RSV.+7:24Or words, or sayings.+7:25Cf 1 Co 3:10-14.+8:1Lit he.+8:2Lit a leper. Cf Lv 13.+8:2Lit him.+8:3Lit he.+8:3Lit his.+8:3Lit was cleansed.+8:4Lit show yourself to the priest. ME(OTB) (see Lv 14:1-32). Following the lead of the UBSHS in translation here (see UBSHS [Mt], 224). Cf CJB, NLT, TEV.+8:4Lit gift. ME(OTB) (see Lv 14:1-32). Cf CJB, TEV.+8:4Or as proof, or as a witness, or as a testimony.+8:4Or to them.+8:5Lit he.+8:7Lit he.+8:8Lit under my roof. ME. Cf CJB, NCV, NLT, TEV.+8:8Cf Jn 4:9, 18:28; Ac 10:28, 11:1-3; Ga 2:12.+8:8Lit say a word. ME. Cf CJB, NCV, TEV.+8:9Lit under myself. ME. Cf NCV.+8:12Lit the sons of the kingdom. ME(I/F). The expression “sons of the Kingdom” is clearly idiomatic (see, eg, L-N, 9.4, 11.13; UBSHS [Mt], 230), with a lot of information compressed in the genitive. Great care must be taken to render the idiom in a way that is both firmly anchored in the immediate context and cognizant of the damage that has been caused by anti-Semitic interpretations and applications of this text (for further discussion, see Stern, JNTC, Mt 8:5-13). In choosing an appropriate ME, the following factors should be taken into consideration: (1) “Kingdom” is to be understood in the same sense as in v 11, where it clearly refers to the Messiah’s eschatological kingdom. Given this, “eat” (representing participation and inclusion more generally) is most likely the verbal information that is compressed and assumed in the genitive here. (2) The context suggests that there is an unmet expectation on the part of the “sons of the Kingdom.” In other words, they thought that they were going to eat/participate in the Messiah’s Kingdom, but, contrary to that expectation, are “thrown outside.” This information, too, seems to be compressed in the genitive. (3) Jews are clearly in view here, but obviously not all Jews (Abraham, Isaac, and Jacob are themselves Jews!). The NAC describes the “sons of the kingdom” as “many from within Judaism” (see NAC [Mt], 142); this is an accurate interpretation. All these factors have been taken into account in translation here.+8:12Here, Jesus obviously isn’t referring to all Jews. Cf Rm 9:1-4, 11:1-6.+8:13Or as. ὡς ( hōs) is most likely causative here (see UBSHS [Mt], 232). Cf NLT.+8:13Lit his.+8:13Lit hour. ME. Cf CJB, HSCB, TEV.+8:14Lit his.+8:16This was a Sabbath (cf Mk 1:21, 29). Healing was forbidden on the Sabbath (cf, eg, Mt 12:2, Jn 9:16), and therefore the people had to wait until evening to bring the sick to Jesus.+8:16Lit to him.+8:16Or a word.+8:17Is 53:4+8:20Lit the birds of the sky. ME (see BDAG, 809, sv πετεινόν; NET Bible Notes, Mt 13:32). Cf NET at Mt 13:32.+8:20Lit has no place to lay his head. ME(I/F) (see L-N, 23.83). Cf TEV. Cf 1 Co 4:11; Heb 11:9-10.+8:22Lit follow me. ME(H) (see note at Mt 4:19).+8:24Lit he.+8:25Lit they.+8:26Lit he.+8:26Lit and the lake, or and the sea. ME. Cf NCV, NIV, NLT, TEV.+8:26Cf Gn 1:9, 8:1-5; Jb 38:11; Ps 18:15, 89:9, 93:4, 102:5-7, 106:9, 107:29; Jr 5:22.+8:28Lit he.+8:28Lit the region of the Gadarenes. ME(H)/IT (see NET Bible Notes, Mt 8:28).+8:28Lit they.+8:29Or Leave us alone! Lit What to us and to you? ME(I/F) (see NET Bible Notes, Mt 8:28). Cf CJB, ISV, NCV, NIV.+8:29Or torment, or torture. Cf TEV.+8:31Or began to plead with.+8:31Lit with him.+8:32Lit they.+9:2Lit they.+9:5Here Jesus is using a from-the-lesser-to-the-greater argument. This was a common form of logic and argumentation used by Jewish teachers (see NAC [Mt], 154).+9:6Or know, or realize.+9:6Or on the earth. Cf Ps 2, 8; Dn 7:13-14.+9:9Lit follow me. ME(H) (see note at Mt 4:19).+9:10Lit he.+9:10Lit his.+9:12Lit he.+9:13Ho 6:6+9:13Or to invite.+9:13Cf CJB.+9:14Lit to him.+9:14Lit Why do we and the Pharisees fast, but your disciples don’t fast? The question has been placed at the end of the verse in order to signal the switch in topic more smoothly in English.+9:15Lit the sons of the bridechamber. ME(I/F) (see L-N, 11.7). Cf most English translations.+9:17Lit they. This is an indefinite plural. Cf CJV, ISV, NCV, NIV, TEV.+9:17Lit If not/otherwise. ME. Cf CJB, ISV, ESV, RSV.+9:17Lit they.+9:18Cf TEV. Cf also Mk 5:22; Lk 8:41.+9:19Lit my daughter has now come to the end. ME. Cf HCSB.+9:20Lit him.+9:20Lit hemorrhaging. ME(OTB). This woman was most likely suffering from a vaginal hemorrhage, which meant that she was ritually unclean according to the standards of the Torah (see NET Bible Notes, Mt 9:18; UBSHS [Mt], 268). Cf Lv 15:25-30.+9:20Lit tassel. ME(OTB)/IT (see BDAG, 564, sv κράσπεδον 2; NET Bible Notes, Mt 9:20). Cf Nu 15:37-41; Dt 22:12.+9:21Or saved, or delivered.+9:24Or began telling them.+9:24Lit withdraw. ME. Cf CJB, TEV. The imperative is in the second person plural, and therefore “everybody” has been used in translation here.+9:25Lit he.+9:32Lit they.+9:32Lit to him.+9:32Lit a mute man who was demonized. ME. Cf HCSB, ISV, NCV, TEV.+9:36Or he was moved with compassion for them. Lit he was moved in the inward parts. ME(I/F) (see DBL Greek, #5072).+9:36Or weary.+9:36Or dejected. Lit thrown, or put down. ME(I/F) (see UBSHS [Mt], 280).+10:1Lit he.+10:5Lit sent out, giving orders to them and saying. Cf CJB, NCV, NIV, TEV.+10:5Lit on the road to the Gentiles. ME. Cf CJB, NET.+10:6Lit house. ME (see L-N, 11.58).+10:9Lit for your belt/girdle. ME(H)/IT. “A ζώνη was normally quite wide and could be readily folded. As such, it was often used to carry money” ( L-N, 6.178).+10:10Lit two tunics, or two inner garments. ME (see NET Bible Notes, Mt 5:40). Cf CJB, HCSB, ISV, NCV, NET, NIV, TEV.+10:10Lit worthy of his food/nourishment. ME (see UBSHS [Mt], 290). Cf Brc, LEB, NET, NIV, NJB, Phps.+10:11Lit who is worthy in it, or who is suitable in it. ME(H/OTB). Cf TEV. The context here (the provision of food and other needs [vv 9-10]; a “worthy” man/household in contrast to those who “refuse to welcome/receive” [v 14]) indicates that this phrase is being used idiomatically for a hospitable and welcoming person/home/household. Cf UBSHS (Lk), 365. The language used in the translation here is drawn from Jb 31:32. Cf Gn 19:1-2; Jg 19:11-20; 1 Sm 25:5-38; 2 Ki 4:8-10; Jb 31:32; Mt 10:40; 2 Co 7:15.+10:11Lit and there/in that place. ME. Cf NCV, NLT, NIV here; NLT and TEV at Mk 6:10.+10:12Or house, or household.+10:13Lit worthy, or suitable. ME(H/OTB) (see note at Mt 10:11 above).+10:13Cf 1 Sm 16:4-5.+10:13Lit If it is not worthy. ME (H/OTB) (see note at Mt 10:11 above). Cf 1 Sm 25:1-39.+10:14Or words. Cf NET, NLT.+10:16Or wise, or prudent. Cf TEV.+10:17Lit they.+10:17Cf 2 Co 11:24.+10:18Cf Ac 9:15, 25:1-26:32; 2 Ti 4:16-17.+10:19Lit how or what you might speak. ME. Cf CJB, ESV, HCSB, LEB, NCV, NET, NLT, NRSV, RSV, TEV.+10:19Lit in/at that hour. ME. Cf CJB, NCV, NET, NIV, TEV.+10:19Lit it will be given to you in that hour what you should speak. ME. Cf NCV, NLT, TEV.+10:19Cf Ac 4:13, 29; Eph 6:19.+10:20Cf Eph 6:19.+10:22Or delivered.+10:23Cf Is 40:9-10; 52:7-10.+10:27Lit What I tell you in the dark. ME(I/F) (see L-N, 28.71).+10:27Cf Ac 2.+10:28Cf Gn 31:42, 53; Jb 28:28; Ps 111:10; Pr 1:7, 9:10, 15:33; Ec 12:3; Is 2:22, 8:13, 11:3.+10:28Ie, the second death, or eternal torment in a resurrected body in the lake of fire. Cf Is 66:24; Mt 5:29-30, 23:33, 10:28; Mk 9:42-49; Lk 12:5; Ac 24:15; Jn 5:28-29; Re 2:11, 14:11, 20:6, 20:14-15, 21:8.+10:29Lit assarion. ME(H) (see NET Bible Notes, Mt 10:29). This was a small copper coin.+10:33Cf 2 Ti 2:11-13.+10:34Cf Lk 2:34.+10:36Mic 7:6+10:37Lit The one who cherishes/loves. ME (see translation and notes at 1 Co 16:22; cf BSL, Mt 10:37, sv φιλέω). Loyalty/allegiance is clearly the focus in this context.+10:38Lit and follow after me. ME(H) (see translation and notes at Mt 4:19; VCC [Mt 10:38]). Cf Jn 6:66.+10:39Cf Ps 49.+10:39Cf Mt 16:25; Mk 8:35; Lk 9:24, 17:33; Jn 12:25.+10:41Cf 1 Kg 17:10–15; 18:4; 2 Kg 4:8.+10:41Or because he is a prophet. Lit in the name of a prophet. ME(I/F) (see BDAG, 714, sv ὄνομα 3; L-N, 58.22; Robertson, Word Pictures, Mt 10:41). Cf CJB, ESV, HCSB, ISV, NIV, NLT, RSV, TEV.+10:41Or wage. Cf Lk 14:14; 1 Co 3:8.+10:41Or because he is a righteous man. Lit in the name of a righteous man. ME(I/F) (see BDAG, 714, sv ὄνομα 3; L-N, 58.22; Robertson, Mt 10:41).+10:42Lit these little ones, or these small ones. ME (see BDAG, 651, μικρός 2.a.; UBSHS [Mt], 316, 561-2). “Little ones” in this context does not refer to children, but to ordinary, common people who are thought to be of little importance (which, at this time, certainly could include children).+10:42Or as a disciple. Lit in the name of a disciple. ME(I/F) (see BDAG, 714, sv ὄνομα 3; L-N, 58.22; Robertson, Word Pictures, Mt 10:41). Cf CJB, ESV, HCSB, ISV, NCV, NIV, RSV, TEV.+11:2Lit the deeds of the Messiah. Cf CJB, HCSB, NCV, NET, NIV, NLT, NRSV, TEV.+11:2Lit he sent [word] through his disciples. A question is implied by the context (see NET Bible Notes, Mt 11:2). Cf NET, NLT.+11:3This is most likely an allusion to Ml 3:1-4.+11:5Or the weak, or the poor, or the humble, or the afflicted. ME(OTB) (see notes at Mt 5:3 and Lk 4:18).+11:5These are allusions to Is 35:5-6 and 61:1 (LXX). Cf Lk 4:18; Jm 2:5.+11:6Or fall away, or take offense. This may be an allusion to Is 8:14 (following a string of other allusions to Isaiah). Cf Ps 118:22, Is 28:16, Rm 9:33, 1 Pt 2:6-8.+11:10Lit before your face. ME(I/F) (see L-N, 67.19).+11:10Ml 3:1+11:11Lit among those born of women. ME(I/F) (see UBSHS [Mt], 326). Cf NLT, TEV.+11:11Or least.+11:11Cf Is 60:21-22.+11:12For examples of βιάζω ( biazo) used in the sense of “strongly urge,” see the LXX at Gn 33:11, Jg 19:7, and 2 Sm 13:25-27. Cf also the HCSB and NET renderings of βιάζω at Lk 16:16. Most translations choose the middle voice interpretation of the verb here. By doing this, however, they unfortunately end up creating the perception of a contradiction between the parallels (even the HCSB, which renders Lk 16:16 as “strongly urged,” doesn’t translate the parallel passage consistently here). The Lukan parallel makes it clear that the message of the Kingdom is what Jesus has in mind here. “Strongly urged” allows for a consistent meaning and translation in both Matthew and Luke. The point here is simply that both John and Jesus have been passionately presenting and urging the Kingdom of Heaven as the alternative to the “unquenchable fire” of Gehenna (Mt 3:12). Like the prophets of old, both John and Jesus called the nation to “repent!” (cf Mt 3:2, 4:17). However, also like the OT prophets (see, eg, 2 Ch 36:15-16), John and Jesus experienced hostility from many in the nation when presenting their message (bear in mind that this section begins with John having doubts because he was in prison for his message).+11:12Drawing from ANLEX (see ANLEX, 91, sv βιαστής) and DBL Greek (see DBL Greek, #1043) in the translation of βιαστής ( biastēs) here, with some modifications. BDAG notes all three examples of this word outside the NT are pejorative (see BDAG, 176, sv). Jesus seems to be using the cognates to make a play on words here: The Kingdom of Heaven is being strongly urged (cf the HCSB at Lk 16:16), and yet men who urge and use violence are attacking it. Though it is difficult to bring the word-play fully into English, I have tried to signal the connection here through the use of “urge” in translation. Cf 2 Ch 36:15-16; Mt 12:14, 16:22-23, 26:52-55; Mk 3:6; Lk 3:19-20, 4:28-29; Jn 10:32; Ac 5:35-37, 21:38.+11:12Cf 2 Ch 36:15-16; Mt 12:14, 16:22-23, 26:52-55; Mk 3:6; Lk 3:19-20, 4:28-29; Jn 10:32; Ac 5:35-37, 21:38.+11:14Ml 4:5. Cf Lk 1:17; Jn 1:21.+11:14Cf Ml 4:5. John is “Elijah” in the sense that his ministry is carried out “in the spirit and power of Elijah” (Lk 1:15). The coming of Elijah himself awaits the end of the age (cf Ml 4; Re 11).+11:15Lit He who has ears, let him hear. ME(I/F) (see L-N, 24.59; NET Bible Notes, Lk 8:8; UBSHS [Mt], 330).+11:18Lit John came neither eating nor drinking. ME(OTB/H) (see ESS [Lk], 311-12; UBSHS [Mt], 333). Cf Nm 6:1-21.+11:18Lit they.+11:19Lit The Son of Man came eating and drinking. See note at v 18 above.+11:19Lit they.+11:19Here “wisdom” is being personified. Cf, eg, Pr 1:20, 8:1. Cf also Mt 23:34 and Lk 11:49.+11:19Cf Pr 2:20, 5:7, 7:24, 8:1, 32; Mt 23:34; Lk 11:49.+11:20Lit he.+11:23Or to heaven.+11:25Or praise.+11:25Lit the wise and understanding. ME(H). In this context, “wise and understanding” means expertise based on education (see BDAG, 935, 2.a.; L-N, 32.35). Cf CJB, HCSB, NIV, TEV.+11:25Or revealed them, or disclosed them, or unveiled them.+11:25Lit small children. ME(I/OTB) (cf Ps 18:8 in the LXX [Ps 19:7 in the MT]). Cf CJB, REB.+11:25Cf Is 29:14; 1 Co 1:18-2:16.+11:26Or that such was your gracious will, or that such was pleasing to you. Lit that such was well-pleasing in your sight. ME (see BDAG, 325, sv ἔμπροσθεν 1.b.δ; Ibid, 404, sv εὐδοκέω 1; NET Bible Notes, Mt 11:26; TLNT, 2:99-106, sv εὐδοκέω; UBSHS [Mt], 342).+11:27Lit to me. ME (see translation and notes at Jn 3:3, 6:37-40, 10:27-29, 16:15, 17:6-11).+11:27Or all things. Cf Jn 3:25, 6:37-40.+11:27Or no one fully knows, or no one knows. Since “the wise and learned” did have access to substantial knowledge about God and the Messiah from the Torah and the Prophets, ἐπιγινώσκω ( epiginōskō) is most likely being used here in the sense of “full/true/accurate knowing” (see, eg, ANLEX, 163, sv 2; BDAG, 369, sv 1.b.; ESL, #1921.1). Cf CJB, ISV, NLT. Cf also Mt 5:17-18, 13:52; translation and notes at Jn 3:13.+11:27Or no one fully knows, or no one knows.+11:27Or desires, or wills.+11:27Cf Ps 87:4; Jr 4:22, 9:3-6, 9:24, 31:34; Is 54:13; Mk 3:14; Jn 14:6-7.+11:28Lit and who have been made to carry a burden/load. ME(H). In this context, “load” is referring to certain requirements imposed by the Pharisees and teachers of the Torah, which were based on faulty interpretations and applications of the Torah and Prophets (see Mt 9:35-36, 15:9, 16:19, 23:4; Mk 7:1-12; Lk 11:46; Ac 15:10; cf also UBSHS [Mt], 344).+11:29Cf Jn 14:15; Ac 15:10.+11:29Jr 6:16. Cf Ps 116:7-9.+11:30Lit the yoke of/from me.+11:30Or gracious. For this gloss of χρηστός ( chrēstos), see L-N, 88.68. Given that Jesus’ statements here are built on the metaphor of oxen working hard and laboring in the field, the rendering “easy,” in my opinion, isn’t the best translation choice—especially in modern Western cultures where ease and comfort are valued so highly. The term here does not mean “a piece of cake,” but kind and gracious. In other words, although difficulty is involved, by God’s grace it isn’t unbearable (cf, eg, 2 Co 1:3-10, 12:9), and actually serves to sanctify us (cf, eg, Rm 5:2-4).+11:30Lit the load of/from me.+11:30Lit light. See note at “kind” above. The same applies here. Cf 2 Co 4:17, 12:9. Again, “light” here does not mean “involving no difficulty” (cf 2 Co 4:17: “these light [Gk: ἐλαφρός ( elaphros)] and momentary afflictions”), but not too heavy to carry. The oxen still work and labor in the field (cf 1 Co 3:8, 9:9).+12:1Cf Dt 23:25.+12:2Lit to him.+12:3Lit he.+12:4Cf Ex 25:30; Lv 24:5-9; 1 Sm 21:6.+12:4Lit except the priests alone. Cf Lv 24:5-9.+12:7Ho 6:6.+12:7Lit the innocent. ME. Cf NCV.+12:9Lit he.+12:10Lit they. Cf TEV.+12:10Lit to him.+12:10Lit Is it lawful…? ME(H) (see UBSHS [Mt], 353-8). Cf CJB, NLT, TEV.+12:11Lit he.+12:12Lit man.+12:13Lit he.+12:13Lit it.+12:14Lit took counsel against him. ME (see UBSHS [Mt], 361).+12:18Lit my soul. In both the OT and NT, “soul” is often used in reference to the whole person (see UBSHS [Mt], 365). Cf CJB, ISV, NCV, NET, NIV, NLT, TEV.+12:18Or on whom my favor rests.+12:18Or to.+12:18Or for the nations. Cf Gn 12:3, 28:14, 49:10; Ps 2:8-9, 72:8, 82:8, 89:27; Is 2:1-5, 9:6-7, 11:1-9, 42:6, 49:6-8; Zc 9:10; Re 2:26-29.+12:19Cf Mt 12:14-15 above.+12:19Or loud speeches from him. Lit the [loud] voice/call/sound of him. ME/IT (see DBL Greek, #5889; UBSHS [Mt], 367). Cf TEV.+12:20Cf Is 11:3-4; Jn 5:30, 7:24, 8:15-16, 8:26, 9:39.+12:21Is 42:1-3. Cf Is 42:6, 49:6-8.+12:22Lit to him.+12:22Lit he.+12:23Cf Mt 11:2-6.+12:27Lit For that reason they will be the judges of you. ME (see UBSHS [Mt], 375). In this context, “judge” means to “condemn” in the sense of refuting an argument or accusation. Cf NEB, TEV.+12:28Or has as good as come upon you, or is certain to come against you, or has come upon you. VPR. See VCC (Matt 12:28). Cf. also Reginald H. Fuller, The Mission and Achievement of Jesus: An Examination of the Presuppositions of New Testament Theology , Studies in Biblical Theology (London: SCM Press Ltd, 1954), 25–28.+12:29Or the strong man’s.+12:30IT. σκορπίζω ( skorpizō) is functioning causatively and transitively, with “flock” most likely being the implied direct object (see BDAG, 931, sv 1). The point is that while Jesus is caring for and gathering the flock as a good shepherd, saving them from the wolves who have been devouring them (in this case demons), the Pharisees would rather abandon them to the wolves and let them by devoured. Because of this, they were false shepherds. Cf Jn 10.+12:30Cf Ezk 34:1-24; Jn 10:1-18.+12:34Cf Jn 8:42-47.+12:35Lit out of his good storehouse. ME. Cf NIV.+12:35Lit out of his wicked storehouse. ME. Cf NIV.+12:39Cf Dt 6:16; Is 7:12, 13:10, 34:4; Jl 2:10, 30-31; Am 5:18; Hab 3:11; Mal 3:15; Mt 24:29; Mk 8:11-12; Lk 21:11; Ac 5:9; Re 6:12-13, 8:12. In Scripture, signs from heaven are typically portents of impending doom, judgment, and punishment (see, eg, Is 13:10, 34:4; Jl 2:10, 30-31; Hab 3:11; Mt 24:29; Lk 21:11; Re 6:12-13, 8:12). By clamoring for the Messiah to punish Israel’s enemies before the appointed time (the Day of the Lord), instead of relating to them in longsuffering and restraint in this age as God does, the Pharisees posing the question reveal their blindness to the fact that they themselves also deserve the judgment that signs from heaven would signal (cf Am 5:18; Rm 2).+12:40Jnh 1:17+12:41Lit at the proclamation of Jonah. ME. Cf NCV.+12:43Cf Isa 13:21; 34:14.+12:43Or rest, or a place of rest.+12:44Lit my house from where I came out.+12:46Lit he.+12:48Lit he.+13:5Lit did not have much soil. ME (see UBSHS [Mt], 403).+13:5Lit because they did not have depth of soil. ME (see UBSHS [Mt], 403).+13:6Lit because it did not have root. ME. Cf NET.+13:9Lit He who has ears, let him hear. ME(I/F) (see note at Mt 11:15).+13:11Lit To you it has been entrusted/granted/given to understand.+13:11Cf Dn 2:17-47, 4:9; Rm 11:25, 16:25; 1 Co 4:1-2, 15:51; Eph 1:9, 3:3-9, 5:32, 6:19; Col 1:26-27, 2:2, 4:3; 1 Ti 3:9, 16; Re 1:20, 10:7, 17:5.+13:12Lit If someone has, or He who has. ME(OTB)/IT (cf the discussion below with ESS [Lk], 349; Lange, Commentary [Lk], 128; NAC [Lk], 249; Robertson, Word Pictures, Lk 8:18; UBSHS [Mt], 408). Great care must be taken in translation here in order to avoid creating wrong impressions in the minds of readers. The following factors must be taken into consideration. (1) In view here contextually is “understanding/knowledge” (v 11), not material possessions. A financial metaphor is being applied to the administration of God’s revelation. Using “something” as the implied direct object (cf, eg, CJB, ISV, TEV) of “have” creates confusion here. The NCV and NLT provide the better models here, in my opinion. (2) Once “understanding” is made explicit, however, we now hit another problem. Most English readers will read “have understanding” as “to understand.” When applied to the entire verse, this, too, creates a wrong impression, because it puts too much stress on the intellectual faculties. In other words, it makes it sound like understanding is withheld from those who just can’t figure out what Jesus is saying. But that is not the primary issue contextually. The primary question is, “To whom does God entrust understanding/revelation of ‘the mysteries’?” not “Who is smart enough?” Assumed here is the ancient view of the heart as the seat of the will, mind, and emotions (see note at Mk 3:5). Within the worldview of Jesus and his listeners and the Biblical writers, these faculties were seen as dynamically interrelated. Note that in support of his statement here, in vv 14-15 Jesus quotes from Is 6:9-10, where God’s decision to withhold understanding is based on the condition of the people’s “heart” conceived in terms of all three faculties. In other words, their minds are dull, their wills are stubborn, and they are unfeeling/calloused (see the translation and note at Mk 3:5), and God is unwilling to give/entrust understanding to people who relate to him like this. If there remains any doubt that the faculties as an integrated whole, rather than the intellect alone, are being addressed by Jesus in this saying, other Scriptures quickly put it to rest: See, eg, Mt 19:8 (where “hardness of heart” prevents people from rightly understanding and interpreting the Torah); Mk 3:5 (where “hardness of heart” prevents people from rightly understanding the Sabbath); Mk 6:52 (where “hardness of heart” prevents the disciples themselves from understanding the lesson Jesus was teaching them through the miracle of the fish and the loaves); Mk 8:17 (where a lack of perception and understanding concerning Jesus’ statement in Mk 8:15 is attributed to “hardness of heart”); Mk 16:14 (where “unbelief” and “hardness of heart” are closely associated); Lk 24:25, 45 (in v 25, Jesus rebukes them for their “foolishness” and “slowness of heart to believe,” and then proceeds to expound the Scriptures; in v 45, he “opens their minds to understand the Scriptures,” and then proceeds to expound the Scriptures); Mt 11:25-30 (where understanding/revelation is given to the simple [“children”] in context to receiving instruction from the Messiah as a disciple, but “hidden” from the “wise and learned”); Mk 4:24-25 (where understanding is given in proportion to one’s “attentiveness/careful consideration,” which implies eagerness, humility, a willingness to listen, etc); Lk 8:18 (where further understanding is given based on “how” people hear, ie, if they “hear the word with a noble and good heart” [v 15] or not). (3) Implied in the financial language used here is the idea of lesser and greater amounts, as indicated in most English translations. This means that connotations of stewardship and faithfulness are also present contextually. The point here is not that God gives/entrusts “more” simply because someone has “little,” but because someone is faithful/trustworthy with little, as evidenced by the way they relate to it (ie, with humility, care, attentiveness, willingness, responsibility, integrity, etc [cf Mt 21:43, 24:45, 25:21-23; Lk 16:10-12, Lk 19:17]). This is particularly true when the thing being given is an understanding of God’s “mysteries.” Failure to make the connotations of stewardship explicit here leaves the text open to the impression that God is randomly giving the members of some elite group a privileged “gnosis” to be kept to themselves. This is clearly not the point. The point is that the Messianic instruction is so holy that it must be entrusted to humble and trustworthy leaders and servants who will pass it on faithfully (cf Mt 10:27, 16:17-19, 21:43; Mk 4:21-25, 34; Rm 11:25, 16:25; 1 Co 4:1-2, 9:17; Ga 2:7; Eph 1:9, 3:3-9, 5:32, 6:19; Col 1:26-27, 2:2, 4:3; 1 Th 2:3; 1 Ti 1:11, 3:9; Tit 1:3). All of these factors have been taken into consideration in translation here and at 12b. Note that the explanation of the parable of the sower that follows highlights the different responses to the message that is sown.+13:12Cf Mt 10:27, 16:17-19, 21:43; Mk 4:21-25, 34; Rm 11:25, 16:25; 1 Co 4:1-2, 9:17; Ga 2:7; Eph 1:9, 3:3-9, 5:32, 6:19; Col 1:26-27, 2:2, 4:3; 1 Th 2:3; 1 Ti 1:11, 3:9; Tit 1:3.+13:12Cf Dn 1:17, 2:20-23, 7:15-16, 8:15-16, 9:20-23; Mt 13:52, 25:29; Rm 15:14; 1 Co 1:5; Eph 1:7-9, 16-18.+13:12Lit Whoever does not have, even what he has. ME(OTB)/IT (see note at Mt 13:12 above).+13:12Cf Is 5:13; Ho 4:4-6, 6:7-10; Mic 3:9-12; Zp 3:4; Mal 2:7-9; Mt 21:33-46; Rm 11:7-15, 25.+13:13Cf Dt 29:4; Is 42:19-20 Jr 5:21; Ezk 12:2; Rm 11:8; 2 Co 3:14, 4:4.+13:14This is an οὐ μὴ ( ou mē) + aorist subjunctive construction, which is the strongest and most emphatic form of negation in Koine Greek (see Black, Grammar, 180; Mounce, Grammar, 316; NET Bible Notes, Re 3:3). Many translations attempt to convey the strength of the negation of the οὐ μὴ + aorist subjunctive here with a temporal adverb (cf CJB, ESV, HCSB, LEB, ISV, NET, NIV, RSV). This is very unfortunate. Not only is there nothing contextually to support a temporal idea here, but a perpetual blindness of the nation is also flatly contradicted by other Scriptures (see, eg, Is 4:2-6, 6:11-13; 60:21-22; Zc 12:10-13:1; Rm 11:23-31). More accurate here are the ASV, NASB, NCV, and TEV. A non-temporal adverb has been used to convey the strength of the negation here.+13:15Lit For the heart of this people has become fat. ME(I/F/H/OTB) (see note at Mk 3:5). Cf Dt 32:15.+13:15Cf Rm 10:21, 11:25.+13:15Is 6:9-10 (LXX). Cf Dt 30:2; Ne 1:9; Lam 3:40; Is 55:7; Jl 2:12-13; Ml 4:5-6.+13:16Cf 1 Co 2:6-16.+13:17Cf 1 Pt 1:10-12.+13:19Cf 2 Co 4:4.+13:21Lit he has no root in himself. ME. Cf NCV, NLT, TEV.+13:21Or falls away. Cf Jb 2:9; Ps 118:22; Is 28:16; Mt 11:2; Rm 9:33; 1 Pe 2:6-8.+13:25Lit darnel. ME(H)/IT (see ANLEX, 186, sv ζιζάνιον; BSL, Mt 13:25, sv ζιζάνιον; ESL, #2215; L-N, 3.30; Robertson, Word Pictures, Mt 13:25). Cf 2 Co 11:1-29; 1 Jn 4:1-3; Re 2:2.+13:26Lit the darnel. ME(H)/IT (see note at Mt 13:25 above).+13:30Lit and at the appointed time of harvest.+13:30Cf Re 14:14-20.+13:32Lit and becomes a tree. EFE. Here Jesus is using hyperbole here for rhetorical effect (see NET Bible Notes, Mt 13:32).+13:32Lit the birds of the sky. ME (see BDAG, 809, sv πετεινόν; NET Bible Notes, Mt 13:32). Cf NET.+13:32Dn 4:12; Ezk 17:23+13:32Cf Ps 47:7; Is 2:2-4, 9:6-7, 60:1-16; Dn 2:34-35, 44-45; Zc 14:9, 16; Ml 1:14; Ac 10:9-48.+13:33Lit like leaven, or like yeast. ME(H)/IT (see LBD, sv leaven).+13:33Or mixed into, or kneaded into.+13:33Or 39.4 liters. Lit three sata. ME(H) (see UBSHS [Mt], 426). Cf HCSB, TEV.+13:33Or all of it was leavened, or all of it was fermented, or all of it was swollen up. Cf CJB, NCV, NET, TEV; L-N, 5.12.+13:33Cf Lv 23:17; Mk 4:26-28; Rm 11:11-16; 1 Co 15:20-23; Eph 1:13-14; Col 1:24-29, 3:1-3.+13:35Lit I will open my mouth. ME(I/F) (see note at Mt 5:2).+13:35Ps 78:2. Cf Dn 2:22; Rm 16:25; 1 Co 2:6-10; Eph 1:9, 3:1-13; Col 1:24-29.+13:36Lit he.+13:36Lit darnel. ME(H)/IT (see note at Mt 13:25).+13:38Or people. Lit sons.+13:38Lit the darnel. ME(H)/IT (see note at Mt 13:25).+13:38Or people. Lit sons.+13:38Cf 2 Co 11:13-15; Re 2:2.+13:39Or consummation, or conclusion, or completion.+13:40Or with fire. Cf Mt 3:12; Mk 9:43, 48.+13:41Cf Mt 18:7-9; Re 21:7.+13:42Dn 3:6+13:43An allusion to Dn 12:3.+13:43Cf Dn 2:44-45, 7:22; 1 Co 15:41-42.+13:43Lit He who has ears, let him hear. ME(I/F) (see note at Mt 11:15).+13:47Cf Gn 12:3,18:18, 22:18, 26:4, 28:14; Is 42:5, 49:6; Lk 2:32; Mt 8:11, 28:16-20; Mk 16:14-20; Ac 3:25, 10:9-48, 11:18, 13:47-48, 14:27, 26:15-18; Eph 3:1-13; Col 1:21-29; Re 7:1-13.+13:48Lit it.+13:48Lit they.+13:50An allusion to Dn 3:6.+13:52Cf Jb 23:12; Ps 119:11; Pr 2:1-4, 7:1.+13:54Lit them.+13:57Cf Ps 118:22; Is 8:14; 28:16; Mt 11:6; Lk 2:34; Rm 9:33; 1 Pe 2:6-8.+14:1Lit the tetrach. ME(H)/IT (see NET Bible Notes, Mt 14:1). Cf Lk 3:1. Cf also CJB, NLT, NCV, TEV.+14:4Lit It is not lawful. ME(H) (see note at Mt 12:10).+14:4Cf Lv 18:16, 20:21.+14:5Lit he.+14:5Lit him.+14:8Lit she.+14:9Lit the king. ME(H) (see note at Mt 14:1).+14:13Lit according to that which is private. ME(I/F). In this context, “private” means “away from the crowd.” Cf note at Mk 4:10.+14:13Or on foot.+14:14Or was moved with compassion for them. Lit was moved in the inward parts. ME(I/F) (see DBL Greek, #5072).+14:15Cf Ex 16:1-3; Dt 8:2-3; Jn 6:31-51.+14:15Lit the hour has already passed. ME. Cf CJB, HCSB, ISV, NIV, NLT, TEV.+14:18Lit he.+14:19ME(H)/IT. The “loaves” were not long like those in supermarkets today, but were small and round (one person might normally eat three during a meal). Five loaves might have been enough for two people (see L-N, 5.8; UBSHS [Mt], 460).+14:19Or pickled. ME(H)/IT. The fish were not raw, but were cooked or pickled (see UBSHS [Mt], 460; UBSHS [Mk], 205).+14:19Or heaven.+14:19Or and asked God’s blessing upon them, or and praised God. Lit blessed. ME (see BSL, Mt 14:19, sv εὐλογέω; UBSHS [Mt], 461; translation and notes at Mk 10:16).+14:20Lit Everyone ate and was satisfied. ME (see UBSHS [Mt], 462).+14:20Lit they.+14:20Lit took up, or removed, or carried. Following the lead of the UBSHS in translation here (see UBSHS [Mk], 210). In this context, “took up/removed” doesn’t mean “picked up off the ground,” but that the people put the leftovers in the baskets as the disciples went around with them, or possibly as people brought the leftovers back to the disciples, or both.+14:21Lit five thousand men, apart from... ME. Cf NCV, TEV.+14:22Lit he.+14:24Lit many stadia. One stadion was about 600 feet or 185 meters (see NET Bible Notes, Mt 14:23).+14:25Lit he.+14:26Lit And from fear.+14:27Or I AM. Cf Ex 3:14-15, 23:21; Jn 1:1-3, 17:6. For an argument in favor of the divine name interpretation, see NAC [Mt], 234. Peter’s response, though, seems to favor a statement of simple identification. A more colloquial rendering has been used in translation. Cf UBSHS [Mt], 469.+14:29Lit he.+14:29Lit He came, or He began to come.+14:31Lit of him.+14:31Lit he.+14:35Lit they sent. ME. Cf NLT.+14:36Lit the tassel. ME(OTB) (see BDAG, 564, sv κράσπεδον 2; NET Bible Notes, Mt 9:20). Cf Nu 15:37-41; Dt 22:12.+14:36Cf Nu 15:37-41, Dt 22:12.+15:2Lit the tradition of the elders. ME(H) (see NAC [Mt], 237; Stern, JNTC, Mk 7:1; UBSHS [Mt], 478). Cf CJB, NCV, TEV.+15:2Lit For they don’t wash their hands. ME(H) (see NAC [Mt], 237; Stern, JNTC, Mk 7:1; UBSHS [Mt], 478).+15:4Ex 20:12; Dt 5:16+15:4Ex 21:17; Lv 20:9+15:5Lit a gift. ME(H)/IT (see L-N, 53.22; NAC, 238; NET Bible Notes, Mk 7:11; cf Mk 7:11.). Cf HCSB.+15:5Cf Mk 7:11; 1 Ti 5:4+15:6“Laws designed to build a fence around the Torah are actually undermining it” ( NAC [Mt], 238).+15:7Lit Isaiah prophesied well concerning you, saying. ME. Cf NCV, NET, NLT, NIV, TEV.+15:9Is 29:13+15:12Lit stumbled. ME (see BSL, Mt 15:12, sv σκανδαλίζω). Cf Ps 118:22; Is 8:14; 28:16; Mt 11:6; Lk 2:34; Rm 9:33; 1 Pe 2:6-8.+15:12Or this word, or this statement.+15:13Lit he.+15:16“Disciples” is drawn from the plural “you” here.+15:16Lit he.+15:18Cf Ps 15:1-2, 24:3-4; Pr 4:23.+15:19Or thoughts, or ideas, or designs, or reasonings. Cf LEB.+15:19“Acts” is from the plural form of the nouns in this verse (see UBSHS [Mk], 233).+15:19Lit blasphemies, or slanders.+15:22Lit My daughter is demonized severely/badly. ME. Cf CJB, HCSB, NCV, NLT, NRSV, TEV.+15:23Lit he.+15:24Lit house. ME(I/F) (see L-N, 11.58).+15:25Lit she.+15:26Lit he.+15:28ME(H)/IT (see NET Bible Notes, Mt 15:25). “Woman” was a polite form of address. Cf NLT.+15:28Lit hour. ME. Cf CJB, HCSB, NCV, TEV.+15:32Or is moved with compassion for. Lit moved in the inner parts. ME(I/F) (see DBL Greek, #5072).+15:36Lit he.+15:36IT. The “loaves” were not long like those in supermarkets today, but were small and round (one person might normally eat three during a meal). Five loaves might have been enough for two people (see L-N, 5.8; UBSHS [Mt], 460).+15:36Or pickled. IT. The fish were not raw, but were cooked or pickled (see UBSHS [Mt], 460; UBSHS [Mk], 205).+15:37Lit Everyone ate and was satisfied. ME (see note at Mt 14:20)+15:37Lit they.+15:39Lit he.+16:1Or from the sky. Cf Ex 4:1–9, 7:8–13, 10:21-23; 1 Ki 18:38; 2 Ki 1:9-16; Ps 19:1-5; Is 13:10, 34:4; Jl 2:10, 30-31; Hab 3:11; Mt 24:29; Mk 8:11-12; Lk 21:11; Re 6:12-13, 8:12.+16:2Lit he.+16:2Lit Fair weather for the sky is red. ME(H)/EFE. This is referring to weather the next day (see UBSHS [Mt], 510). It also seems that Jesus is alluding to some sort of proverbial expression (see NAC [Mt], 247). Following the lead of the ISV, I have attempted to convey a bit of the proverbial nature of the expression in translation here.+16:3Lit Today there will be stormy weather, because the sky is red and gloomy. ME(H)/EFE (see the note at “is red” in v 2).+16:4Cf Dt 6:16; Is 7:12, 13:10, 34:4; Jl 2:10, 30-31; Am 5:18; Hab 3:11; Mt 24:29; Mk 8:11-12; Lk 21:11; Re 6:12-13, 8:12.+16:4Cf Mt 12:32-42.+16:5“Of the lake” is implied here. Cf CJB, NCV, NIV, NLT, TEV.+16:7Lit they.+16:9Cf Mk 8:19-21.+16:12Lit that he did not say. ME.+16:15“Disciples” is drawn from the plural “you” here, and the context.+16:18Cf Ac 20:32; Eph 2:20; 2 Co 10:8, 13:10.+16:18Lit the gates of Hades. ME(OTB). In the LXX, ᾅδης ( Hadēs) is used for the Hebrew word Sheol (cf, eg, Ps 6:6 in the LXX and 6:5 in the MT; Ps 9:18 in the LXX and 9:17 in the MT). It is to be noted that Sheol is the abode of the dead, and is to be distinguished from Gehenna, or the lake of lire (an eschatological place of punishment). For more on this topic, see www.danieltrainingnetwork.org.+16:18Cf Ps 6:4-6, 16:10, 18:4-6, 30:3, 49:15, 86:13, 88:3-7, 89:46-48, 116:3-8; Ho 13:14; Jn 5:28-29; Ac 20:32, 24:15; 1 Co 15:55; 1 Th 4:13-18; Heb 2:14-15; Re 2:7, 20:4.+16:19Cf Is 22:22; Re 3:7.+16:19Cf Mt 18:18, where a plural “you” is used.+16:19Cf Mt 18:15-20; Jn 20:23; Ac 5:1-11, 8:18-23, 13:9-12; 1 Co 5:3-5, 9-13; Re 2:20-23.+16:19Lit Whatever you bind on the earth will have been bound in the heavens, and whatever you loose on the earth will have been loosed in the heavens. ME(H). Cf CJB, ISV, NCV, NLT, TEV. In first century Israel, “binding and loosing” was technical language used in context to the various judicial, legislative, disciplinary, and pedagogical activities of the synagogue. In a teaching and legislative context, “binding” meant a strict interpretation and requirement, while “loosing” meant a more relaxed interpretation and requirement (cf, eg, Mt 5-7, 11:25-30, 23:1-4; Ac 15:10). In a judicial and disciplinary context, “binding” meant the administration of some form of discipline (cf, eg, Mt 18:15-20; Ac 5:1-11, 8:18-23, 13:9-12; 1 Co 5:3-5, 9-13; Re 2:20-23 Mt 18:15-20), while “loosing” meant freeing someone from liability to punishment, ie, the pronouncement of forgiveness, mercy, and pardon (cf, eg, Jn 20:22-23; 2 Co 2:5-11). “Binding and loosing” in the human arena, moreover, was carried out on the assumption of a prior ruling in the heavenly courtroom (cf, eg, 1 Ki 22:19-23; Jr 23:18; Dn 4:13-17, 5:24-30; Ac 5:1-11, 8:18-23, 13:9-12; 1 Co 5:3-5, 9-13; 2 Co 13:1-4, 10). For more on “binding and loosing” in its historical context, see Edersheim, L&T, 2:85; FC, Manners, 443; Keener in Mounce, Grammar, 121; Stern, JNTC, Mt 16:19; TCBC, 412; Vincent, Word Studies, 1:96. The NAC rightly includes “making entrance into God’s kingdom available” through “witness, preaching, and ministry” (based on the imagery of Is 22:22) as part of “binding and loosing” (see NAC [Mt], 254), but makes an unwarranted claim when it (seemingly) severs preaching and teaching from discipleship requirements and discipline (cf, eg, Mt 18:15-20; 28:19-20; 1 Co 6:9; Eph 5:5). Its suggestion that we look to “more immediate parallels” (p 254), and its claim that binding and loosing in the sense of “prohibit and permit...reflects a fairly late, rabbinic usage” ( Ibid), are quite odd given that Jesus uses the very same phraseology only two chapters later—and that in a clearly disciplinary context. There is simply no good reason to pit the imagery of passages like Is 22:22 against the other evidence.+16:20Lit he.+16:21Here, God’s divine plan of redemption through the Messiah, as revealed in the Old Testament Scriptures, is in view, and thus δεῖ ( dei) is signaling events that are inevitable because they are happening according to God’s plan and decree. Cf DBL Greek, #1256.1; ESL, #1163.1E; LEH LXX Lex, sv; L-N, 71.34; translation and notes at Jn 4:4.+16:21Cf Dt 16:5-6; 1 Co 5:7.+16:21Cf Ps 22; Is 53.+16:21Cf Ex 12:1-28; Lv 23:4-8; Dt 16:1-8; Jn 19:36; 1 Co 5:7.+16:21Cf Lv 23:9-14; 1 Co 15:4, 20.+16:23Cf CJB, ISV. The parallel in Mark (Mk 8:33) suggests that in this incident Jesus is turning from Peter, rather than turning toward him. The words “get behind me,” therefore, are accompanied by a powerful visual demonstration.+16:24Lit come after me. ME(H) (see notes at Mt 4:19 and 10:38; UBSHS [Mt], 529). Cf NEB, NET, NJB, NLT.+16:24Cf Jn 6:66.+16:25Or wants, or intends, or purposes.+16:25Or for.+16:25Cf Ps 49; Mt 10:38-39; Mk 8:35; Lk 9:24, 17:33; Jn 12:25.+16:26Lit What will a person be profited/benefited...?. The lexeme here assumes and overlaps with ideas of value and worth (see, eg, BDAG, 1107, sv ὠφελέω; DBL Greek, #6067, #6068). Cf NCV. Cf also Mk 8:36. In contemporary English, this type of rhetorical question is expressed naturally with something like “Is it really worth it?”+16:26Or suffers the loss of.+16:26Cf 1 Ti 6:8-10, 17-19.+16:26Cf Ps 49:7-9.+16:27Cf Is 40:5; Ezk 1:26-28, 3:12-13, 3:23; Dn 7:13-14.+16:27Cf Mt 13:41.+16:27Lit according to his doing. Cf NLT, TEV.+16:27Ps 28:4, 62:12. Cf Jb 34:11; Pr 24:12; Jr 17:10, 32:19; Rm 2:6, 14:12; 2 Co 5:10; 1 Pt 1:17; Re 2:23, 20:12, 22:12.+16:28Or before, or until. The theme of mere mortals thinking they might die while in the presence of God’s glory is common in Scripture (see, eg, Ge 32:30; Ex 19:19-21, 24:9-11, 33:20; Dt 4:33, 5:24-26; Nu 4:20; Jg 6:22-23, 13:22; 1 Sa 6:19; Is 6:1-7; Re 1:17). The story that immediately follows this statement—Jesus’ transfiguration in glory on the mountain (cf Ex 33-34)—is a similar type of event (cf 2 Pt 1:16-18). The context, therefore, suggests that ἕως ( heōs) here is signaling contemporaneity; ie, those who see and experience Jesus’ glory on the mountain won’t die for the duration of the time they are in God’s glorious presence (for the ability of ἕως to function as a marker of contemporaneity, see ANLEX, 184, sv 1.c.; BDAG, 423, sv 2; DBL Greek, #2401.2; L-N, 67.139; for examples with the subjunctive mood, see Mt 14:22, 26:36; Mk 14:32; Lk 17:8). Given the serious potential of people dying in God’s presence, Jesus’ strong assurance that those privileged to see the upcoming event won’t die (note the use of the οὐ μὴ [ ou mē] + aorist subjunctive construction here) is especially appropriate! At the same time, ἕως ( heōs) in the sense of “until” or “before” also makes sense here, since Jesus has a visionary experience in mind (see the following note).+16:28The context makes it clear that Jesus is referring here to a visionary experience of limited duration: “When they lifted up their eyes, they saw (εἶδον [ eidon]) no one but Jesus only” (17:8); “Tell no one about the vision (ὅραμα [ horama])” (17:9, emphasis mine). This is confirmed by 2 Pt 1:16. In support of the interpretation that the transfiguration event is in view here, see NAC (Mt), 261.+16:28Dn 7:13 (LXX)+16:28Or in. Since the upcoming vision includes Moses and Elijah, it may be that “Kingdom” here is being used metonymically for the citizens who will inherit it at the Second Coming. Cf Dn 7:21-22; 1 Co 15:23; Php 3:21; Col 3:1; 1 Th 3:13; Heb 11:39-40.+16:28Cf Is 4:4:2-6, 60:1; Dn 2:34-35, 2:44-45, 7:21-22; Mk 9:1; 1 Co 4:20; 1 Th 3:13; 2 Pe 1:16-20.+17:1Lit Peter and James and John his brother. Cf NLT, TEV.+17:1Lit according to that which is private. ME (see UBSHS [Mk], 272).+17:2Cf Dn 12:3; Mt 13:43; 1 Co 15:35-49; 2 Pe 1:16-21; Re 1:16.+17:3Lit with him.+17:4Cf Lv 23:42.+17:5Cf Ex 40:35 (LXX). Cf also Ps 91:1.+17:5Cf Ex 13:21-22, 14:19-24, 19:16-18, 20:18, 24:15-18, 33:9-10, 40:28-29; 2 Ch 7:1; Dt 4:33, 5:24-26; Is 4:2-6; Ezk 1:4-6, 25-28. This wasn’t a cute cumulus cloud! It was the Shekinah Glory (cf NAC [Mt], 264; Spence, PC [Mt], 173).+17:5Or on whom my favor rests. Cf Is 42:1; Mt 3:17; Jn 5:37.+17:5Lit Hear him. ME (see L-N, 36.14).+17:5Cf Jn 5:45-46; Ac 3:22-23.+17:6Lit and feared greatly. ME. Cf NIV.+17:10Cf Ml 4:5-6.+17:11Ml 4:6 (cf LXX)+17:12IT. That John is not literally Elijah is obvious from the context. John is “Elijah” in the sense that his ministry is carried out “in the spirit and power of Elijah” (Lk 1:15). The coming of Elijah himself awaits the end of the age (cf Ml 4; Re 11). “In a sense” is used here to signal the figurative usage here (the UBSHS often encourages the inclusion of such markers in translation; see, eg, UBSHS [Mk], 138).+17:12Cf Lk 1:17.+17:12Lit did to him as many things as they wanted. ME (see UBSHS [Mt], 543).+17:14Lit When they.+17:14Lit to him.+17:17Lit him.+17:18Lit him.+17:19Lit according to one’s own/what is private. ME (see UBSHS [Mk], 290).+17:19Lit it.+17:20Lit Because of your littleness of faith. ME. Cf NCV, NIV, NLT, TEV.+17:20Some manuscripts have verse 21 here: “But this kind does not go out except by prayer and fasting” (NIV).+17:24Lit the collectors of the double drachma. ME(H) (see NET Bible Notes, Mt 17:24). Cf Ex 30:11-16.+17:24Cf Ex 30:13-16.+17:25Lit he.+17:25Lit or from the foreigners/strangers. ME(H)/IT (see BDAG, 47, sv ἀλλότριος 1.b.β.; UBSHS [Mt], 555). Cf NLT, TEV.+17:26Lit he.+17:26Lit sons. ME (see UBSHS [Mt], 555). Cf NLT, TEV.+17:26Lit free. ME. Cf CJB, ISV, NCV, TEV.+17:27Cf Rm 14:13-23; 1 Co 8:7-13.+17:27Lit the first fish that comes up. ME (see UBSHS [Mt], 556). Cf JB, TEV.+17:27Or a coin worth four days’ wages. Lit a stater. ME(H) (see BDAG, 940, sv στατήρ; DBL Greek, #5088; L-N, 6.80; NAC [Mt], 271; NET Bible Notes, Mt 17:27). Cf TEV.+17:27Lit for me and you. ME/IT (see UBSHS [Mt], 556). Cf NIV, NLT, TEV.+18:2Lit he.+18:4Cf Jm 4:10.+18:5Lit one such child, or one child like such, or one child of such a kind. ME (see translation and note at Mt 10:41).+18:6Cf 2 Co 11:1-6.+18:7Lit woe to. ME/IT (see ANLEX, 287, sv οὐαί 2; DBL Greek, #4026; L-N, 22.9; UBSHS [Re], 141). Cf ISV, NCV, NLT, TEV.+18:10Lit these little ones, or small ones. ME (see note at Mt 10:42). Cf Rm 14:13-25; 1 Co 8:1-13, 11:22; 2 Co 2:5-11; Jm 2:1-13; Pt 5:1-5.+18:10Cf Gn 19:1, 15; Ps 91:11; Dn 4:13, 12:1; Ac 12:15; Heb 1:14.+18:10Cf Jb 1:6; Ps 89:5-7, 103:20-21; Dn 7:10; Re 5:11, 8:2.+18:10Some manuscripts have verse 11: “For the Son of Man came to save the lost” (ESV).+18:14Lit it is not the will in the presence of your Father in the heavens. ME. Cf CJB, NCV, NIV, TEV.+18:14Lit little ones, or small ones. ME (see translation and note at Mt 10:42).+18:15Included within the meaning of the lexeme used here (ἐλέγχω [ elenchō]) is some degree of argumentation in an effort to convince, and also a measure of firmness in the correction (see BSL, Mt 18:15; BDAG, 315, sv ἐλέγχω 2, 3; DBL Greek, #1794; L-N, 33.417). The former is signaled in translation here through “clearly,” and the latter through “firmly.” Cf Ga 6:1; 2 Ti 3:25.+18:15Lit between you and him alone. ME. Cf ISV, NET. Cf Pr 27:5-6; Ps 141:5.+18:15Cf Lk 17:3; 2 Co 2:5-11; Ga 6:1-4; Jm 5:19.+18:16Lit mouth. ME(I/F). Cf HCSB, ISV, LEB, NET, NIV.+18:17Lit let him be to you. ME. Cf ISV.+18:17Cf 1 Cor 5:9-13; 2 Th 3:6; 2 Ti 3:5; Re 2:21-23.+18:18Cf Mt 16:19; Ac 5:1-11, 8:18-23, 13:9-12; 1 Co 5:3-5, 9-13; Re 2:20-23.+18:18Lit Whatever you bind on the earth will have been bound in heaven, and whatever you loose on the earth will have been loosed in heaven. ME(H) (see note at Mt 16:19). Cf Mt 16:19; Jn 20:22-23; Ac 2:37-40; Ac 10; 2 Co 2:5-11.+18:19Cf 1 Co 5:3-5.+18:20Cf Ac 5:1-11; 1 Co 5:3-5, 11:27-32; 2 Co 13:1-4; Re 2:20-23.+18:21Lit How many times will my brother sin against me and I will forgive him? Koine Greek often used parataxis to link words or clauses when some sort of hypotactic relationship was implied (see BDAG, 494, sv καί 1.b.β.-ζ.; BDF, §471; Wallace, Grammar, 19; NET Bible Notes, Mk 10:28). Here, the implied subordinate idea is either conditional (cf TEV) or temporal (cf NCV, NIV) in nature.+18:22Cf 2 Co 2:5-11.+18:24Lit 10,000 talents. ME(H). 1 talent equaled 6,000 denarii, and at this time 1 denarius was a typical day’s wage for a worker (see NET Bible Notes, Mt 18:24).+18:25Lit he.+18:26Lit before him.+18:27Or because he had compassion. Lit because he was moved in the inward parts. ME(I/F) (see DBL Greek, #5072).+18:27Cf Lv 25.+18:28Lit 100 denarii. ME(H) (see note at Mt 18:24).+18:30Lit him.+18:32Lit him.+18:35Cf Pr 21:13; Mt 6:12; Mk 11:26; Jm 2:13.+19:3Lit Is it lawful. ME(H) (see note at Mt 12:10).+19:4Lit he.+19:4Gn 1:27+19:5Gn 2:24+19:6Choosing a more literal rendering here. I love the imagery of oxen carrying a load together side-by-side as a picture of marriage!+19:7Dt 24:1+19:9Or sexual immorality. See note at Mt 5:32.+19:9Cf Mt 5:31-32.+19:10Lit If such is the reason of the husband with the wife. ME. Cf NCV. This rendering was chosen to maintain the link with the original question in vs 3.+19:11Cf 1 Co 7:7.+19:12Lit by men, or by people. Cf NCV, NET, NLT.+19:12Lit and there are eunuchs who have made themselves eunuchs. ME(I/F) (see ANLEX, 179, sv εὐνουχίζω; DBL Greek, #2335.2; L-N, 9.27). Cf ISV, NCV, NLT, TEV.+19:12Cf 1 Co 7:7, 29-35.+19:13Lit to him.+19:13Lit on them. IT (see Stern, JNTC, Mk 10:16; UBSHS [Mt], 598).+19:13Cf Mk 6:2.+19:13Lit scolded them. The referent has been specified here for the same reasons discussed in the NET Bible Notes (see NET Bible Notes, Mt 19:13). Cf CJB, ESV, ISV, NET, NIV, NLT, NRSV, RSV, TEV.+19:16Lit to him.+19:16This is a more literal rendering of ζωὴν αἰώνιον ( zōēn aiōnion), which most English translations render as “eternal life.” See UBSHS (Jn), 88.+19:17Lit he.+19:17Cf Ps 21:1-7, 91:16.+19:17Cf Dt 4:1, 4:40, 5:33, 6:24, 8:1, 16:20, 30:15, 30:19-20, 32:46-47; Lv 18:5; Ne 9:29; Ps 21:1-7, 34:14, 91:16; Pr 3:1-2, 10:27; Ezk 20:21; Jn 14:15. The promise of “life” in the covenants, whether expressly stated or implied (for an example of the latter, see Gn 15:7-8; cf Heb 6:13-19), is meaningless if not ultimately understood in terms of eternal life.+19:18Lit he.+19:18Ex 20:13; Dt 5:17+19:18Ex 20:14; Dt 5:18+19:18Ex 20:15; Dt 5:19+19:18Ex 20:16; Dt 5:20+19:19Ex 20:12; Dt 5:16+19:19Lv 19:18+19:21Cf Mt 6:16-18; Lk 14:14; 1 Ti 6:17-19.+19:21Lit come, follow me. ME(H) (see note at Mt 4:19).+19:21Cf 1 Ki 19:19-21.+19:23Cf 1 Ti 6:9-10; Re 3:17-18.+19:26ME(OTB)/IT. Cf NET. When God and human beings are being contrasted in Scripture, the comparison typically carries connotations of God’s greatness and superiority and exalted status in comparison to the weakness and futility of human strength and wisdom (see NET Bible Notes, Mt 19:26). See, eg, 2 Ch 32:8; Ps 39:11, 118:6, 144:3-4, 146:3; Is 2:22, 40:15; Jr 17:5.+19:27Lit and followed you. ME(H) (see translation and note at Mt 5:12).+19:28Lit you who have followed me. ME(H) (see note at Mt 5:12).+19:28Or in the regeneration (NASB, NKJV), or at the renewal of all things (NIV, NRSV), or in the age when all things are renewed (NET), or in the renewed creation (ISV), or in the Messianic Age (HCSB). Cf Is 65:17, 66:22; Ac 3:21; 2Pt 3:13; Re 21:1.+19:28Or on his glorious throne, or on the throne of his glory. Cf Ex 24:17, 33:22; Ps 89:3-4, 89:29, 89:36; Is 4:2-6, 9:7, 11:10-11; Jr 3:17-18, 17:12; Ezk 1:26-28, 43:7; Lk 1:32-33.+19:28Lit will sit on twelve thrones. ME (see UBSHS [Mt], 609). Cf TEV.+19:28Cf Is 1:26; Jr 3:15-18, 23:4.+19:29Cf Ps 21:1-7. This is a more literal rendering of ζωὴν αἰώνιον ( zōēn aiōnion), which most English translations render as “eternal life.” See UBSHS (Jn), 88.+20:1Cf Ps 80:8; Is 5:1-7.+20:2Lit a denarius. ME(H) (see note at Mt 18:24).+20:3Lit about the third hour. ME(H). Cf CJB, HCSB, ISV, NCV, NET, NLT, TEV.+20:5Lit he.+20:5Lit about the sixth and the ninth hour. ME(H). Cf most English translations.+20:6Lit about the eleventh hour. ME(H). Cf most English translations.+20:6Lit he.+20:9Lit the eleventh hour. ME(H). Cf most English translations.+20:9Lit a denarius. ME(H) (see note at Mt 18:24).+20:10Lit a denarius. ME(H) (see note at Mt 18:24).+20:12Lit made them equal to us. ME. Cf NLT, TEV.+20:13Lit He.+20:13Lit a denarius. ME(H) (see note at Mt 18:24).+20:13Lit what you agreed with me.+20:15Lit my own things. Cf ISV, NCV, NIV, NLT, TEV.+20:15Lit Or is your eye evil because I am good/generous? ME(I/F) (see note at Mt 6:22). Cf Dt 15:9, Pr 23:6-7, 28:22; Mt 20:15; Zc 5:6.+20:20Lit him.+20:22“Two” is drawn from the plural “you” here. Though the mother of James and John is possibly being addressed indirectly, the context—“Are you able to share in my suffering?”— and the Markan parallel (Mk 10:35) indicate that Jesus has now turned his attention primarily to the two brothers (who are apparently trying to use mama to get what they want!).+20:22Cf Ps 22; Is 53; Ac 14:22; Php 3:10-11; 1 Th 3:3; Heb 11:35.+20:25“Disciples” is drawn from the plural “you” here, and the context.+20:25Lit them. ME (see UBSHS [Mt], 628). Cf NCV, NLT.+20:25Lit them. ME (see UBSHS [Mt], 628).+20:26Cf Is 42:1, 43:10, 44:1, 52:13, 53:11.+20:28Or in place of, or in exchange for. ἀντί ( anti) here is mostly likely being used in its primary sense of substitution/exchange (for discussion, see Wallace, Grammar, 365-8).+20:28This is most likely an allusion to Is 53:12 (cf LXX).+20:28Cf Gn 2:16; Ps 49:7-9; Is 53:10-12; Mt 26:28; Rm 5:15-17; 1Ti 2:6; Tit 2:14; Heb 2:9-15, 9:28.+20:29Lit As they.+20:31Lit them.+20:34Or Jesus, moved with compassion for them. Lit Jesus, moved in the inward parts. ME(I/F) (see DBL Greek, #5072).+20:34Lit they.+20:34Lit with him.+21:3Lit he will send them. ME/IT (see UBSHS [Mt], 638; UBSHS [Mk], 343). Cf NLT, TEV.+21:5Lit daughter. ME(I/F) (see L-N, 11.66; NET Bible Notes, Mt 21:5). Cf NCV, NET, NLT.+21:5Here the second person singular is used because the idiom (“daughter”) is in the singular.+21:5Zc 9:9+21:7Lit garments. ME(H). In this context, “garments” is referring to the outer garment or cloak (see NET Bible Notes, Mt 21:6).+21:7Lit on them.+21:7Lit he.+21:8Cf 2 Ki 9:13.+21:8Cf Lv 23:40.+21:9Lit him.+21:9Lit Hosanna. ME(H)/IT. In Hebrew, hosanna means “O Lord, save,” or “Please save us.” By the New Testament era it had become an exclamation of praise built on Israel’s Messianic expectations (cf NAC [Mt], 313; NET Bible Notes, Mt 21:9; Stern, JNTC, Mt 21:9; UBSHS [Mt], 642). Cf CJB.+21:9Ps 118:25-26+21:9Lit Hosanna. ME(H)/IT (see note at “hail to” above). Cf NCV, NLT, TEV.+21:9Ps 148:1+21:13Is 56:7+21:13Jr 7:11+21:15Lit Hosanna. ME(H) (see note at Mt 21:9).+21:16Ps 8:2+21:18Lit he.+21:19Cf Is 5:2.+21:25Lit from where was it? ME (see UBSHS [Mk], 655).+21:25Lit from heaven. ME(H) (see FSB, Mt 21:25; UBSHS [Mt], 655). “Heaven” was a common way of referring to God without saying His name directly. Cf Dn 4:26. Cf also 1 Mac 4:10.+21:25Lit him.+21:26Lit we are afraid of the crowd.+21:27Lit he.+21:29Lit he.+21:30Lit he.+21:32Cf Ps 23:3; Pr 4:11, 8:20; Lk 3:1-20.+21:32Cf Is 26:10.+21:33Cf Is 5:1-7.+21:33Lit it.+21:34Lit he.+21:35Cf 2 Ch 24:19, 36:15-16; Ne 9:26; Jr 37:15, 38:6.+21:36Lit they.+21:41Lit the fruits at their appointed times. ME. Cf ISV, NCV, NET, NIV, TEV.+21:42Lit This came about/came to pass from the LORD. ME. Cf, ESV, NIV, TEV.+21:42Ps 118:22-23+21:42Cf Is 42:5-9, 43:16-21, 48:6-7.+21:43Lit a nation, or a people. ME. In this context, ἔθνος ( ethnos) isn’t referring to Gentiles or to the nation of Israel as a whole, but to a newly appointed group of Jewish leaders (ie, the apostles) and/or the believing Jewish remnant, in contrast to the current Jewish leadership (see BDAG, 276, sv 1). Cf Mt 13:11, 16:17-19; 1 Co 4:1-2; Eph 2:20; 1 Th 2:4.+21:43Lit the fruits of it. The genitive has been translated as a subjective genitive, with the compressed verbal idea (drawn from the context; cf v 34 above) made explicit in translation.+21:43Cf Is 8:18, 27:1-6, 54:1-3; Mt 13:11, 16:17-19, 23:13; Ac 2:42-47, 4:32-37; Rm 1:5, 11:5-7; 1 Co 4:1-2; 2 Co 11:2; Eph 2:20; 1 Th 2:4.+21:44Cf Ps 110:5-6, 118:22; Is 8:14; 28:16; Mt 11:6; Lk 2:34; Rm 9:33; 1 Pe 2:6-8.+21:44Lit it.+21:44Cf Ps 110:5-6, 118:22; Is 8:14; 28:16; Dn 2:34-35, 44-45; Mt 3:12, 11:6; Lk 2:34; Rm 9:33; 1 Pt 2:6-8.+21:46Lit they.+21:46Lit him.+22:5Lit they.+22:6Cf 2 Ch 24:19, 36:15-16; Ne 9:26; Jr 37:15, 38:6.+22:7Cf Dt 28:47-53, 32:23-25; Jg 2:11-15, 3:7-8, 4:1-2; 2 Ki 18:11-12; 1 Ch 6:15; 2 Ch 36:15-17; Is 7:17-19, 10:5-6, 10:15; Dn 9:26-27, 11:21-32; Hab 1:5-11.+22:7Cf Dn 9:26; Mt 23:33-39, 24:2; Mk 13:2; Lk 13:34-35, 21:6, 21:23-25; Ac 6:13-15.+22:8Cf Lk 20:35.+22:9Or the main roads.+22:9Or call.+22:10Cf Re 7:4-14.+22:11Cf Re 3:4, 19:6-8.+22:14Or called.+22:14Cf Mt 7:14, 7:21-23, 10:22, 24:13; Mk 13:13; Eph 5:1-5; 1 Th 4:1-8; Tit 2:11-14; Heb 2:1-3, 3:12-14; 2 Pt 1:9-11, 2:17-22; Re 2:9, 3:1-6, 19:6-9, 22:14-15.+22:15Lit took counsel. ME. Cf CJB, ESV, HCSB, NCV, NLT, NRSV, TEV.+22:15Lit him.+22:16Lit the Herodians. ME(H) (see NET Bible Notes, Mt 22:16).+22:16Or truly, or faithfully, or in truth, or sincerely. Cf 2 Co 2:17; 1 Th 2:1-12. They are essentially trying to use Jesus’ own integrity against him, using flattery and deceit to try get him to say something incriminating against himself in the presence of people with political clout.+22:16Lit and you have concern for no man. ME(I/F) (see UBSHS [Mt], 683; UBSHS [Mk], 371).+22:16Lit For you do not look at the face of men. ME(I/F) (see L-N, 30.120; UBSHS [Mt], 683). Cf Ex 23:6-8; Dt 16:19; Is 11:3.+22:17Or Is it right...?. Lit Is it lawful...?. ME(H) (see note at Mt 12:10). Cf CJB, TEV.+22:17Or to Caesar.+22:18Or Why are you putting me to the test?+22:19IT (see L-N, 6.75). Because not all silver coins in circulation at the time had Caesar’s image on them, the actual name of the coin has been included here through an appositional statement (cf NET Bible Notes, Mt 22:19).+22:20Lit and whose inscription? ME(H)/IT. “Orthodox Jews would have considered both name and picture as blasphemous, the latter as a violation of the Second Commandment against idolatry and the former because the coin of the emperor Tiberius had inscribed on it the words Divus et Pontifex Maximus (“God and High Priest”)” ( NAC, 331). Cf NLT.+22:21Lit he.+22:21What “the things” are primarily referring to (the idolatrous image and inscription of Caesar) is clear from the context. Jesus’ response here is squarely anchored in the teaching of the Torah, which describes human beings as being made in the “image of God” (Gn 1:26; cf NET Bible Notes, Mt 22:20), and which also prohibits “carved images” (Ex 20:4). This is why Jesus’ opponents were astonished. In the process of affirming the Torah’s command to love and worship God wholeheartedly by turning from idols, Caesar (who probably doesn’t really care why someone pays taxes) still gets his money. In a single statement, Jesus affirms the teaching of the Torah, admonishes wholehearted love for God, denounces idolatry, and at the same time gives Caesar the taxes that are “owed him” as a God-established authority (see Rm 13:1-7).+22:21Cf Ex 20:4; Lv 26:1; Dt 27:15; Mt 17:25; Rm 13:7.+22:21Cf Gn 1:26; Rm 8:29, 12:1-2; 1 Co 11:7; Col 3:10.+22:23Lit who say there is no resurrection. ME (see UBSHS [Mt], 687). Cf ISV, TEV.+22:23Lit to him.+22:24Lit raise up seed. ME(I/F) (see L-N, 23.59). Cf NET.+22:24Dt 25:5+22:28Lit she.+22:28Lit since they all had her? ME. Cf most English translations.+22:30Cf Lk 20:34-37, 24:36-43; Jn 3:8, 20:26-27; Ac 23:6; Heb 1:7. The Sadducees also denied angels (see Ac 23:8).+22:32“This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the ‘I AM’ disclosures—‘I [am] the God of.…’ But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises” ( NET Bible Notes, Ex 3:6).+22:32Cf Gn 15:5-8; Ex 15:2; Dt 10:21; 1 Sm 28:8-20; 2 Sm 12:23; Ps 6:5, 30:9-12, 16:10, 27:13, 49:14-15, 52:5, 63:4, 71:19-24, 88:3-12, 94:17, 104:33, 115:17, 116:9, 142:5, 146:2; Ec 9:10; Is 8:19, 14:9, 25:1, 26:14, 38:10-19, 53:8; Lk 16:22-28, 24:5; Jn 6:39-40; Rm 4:16-21; Heb 6:13-19, 11:39-40. As Bratcher and Nida point out, an overly literal translation here could easily be “misunderstood to mean that God has no relationship to the dead” (see UBSHS [Mk], 380). This is obviously not the point of this passage (cf Ps 139:7-12). However, in my opinion, the alternatives Bratcher and Nida propose are not grounded enough in the immediate context or the Old Testament background presupposed by the arguments. Reiling and Swellengrebel also fail to adequately identify the key assumptions of the argument, because the mere fact that the patriarchs are still alive in a disembodied state does not in itself prove why they are sure to be included in the resurrection (see UBSHS [Lk], 655). Newman and Stine are better here, since they accurately identify one of the core assumptions in the argument, namely, that “only living people worship God” (see UBSHS [Mt], 692). However, Newman and Stine, too, fail to show how Jesus’ statements prove the resurrection, which is a timeline event within history that occurs at the end of age. V 37 clearly states that Jesus is adducing this statement in Ex 3:6 to demonstrate that the dead are going to come to life again in the resurrection, not to prove that the dead do in fact have a continued existence in a disembodied state (true as that is), or that Abraham, Isaac, and Jacob were worshiping God in the place of the dead at the time Jesus made this statement (a claim flatly denied by Scripture; see, eg, Ps 6:5, 30:9, 88:3-7, 104:33, 115:17; Ec 9:10; Is 38:10-19). Jesus is not redefining life in Sheol as “resurrected life” (contra HNTC [see p 337]), nor he is redefining the nature of the resurrection itself as “being in heaven” (contra NBC [see p 1012]) (these are good examples of Christo-Platonism). While the Scriptures do affirm some sort of non-bodily existence after death (cf, eg, Gn 15:5, 1 Sm 28:8-20; 2 Sm 12:23; Is 8:19, 14:9, 26:14; Lk 16:22-28), this is not the same thing as the resurrection! As a multitude of the Psalms make clear (see examples cited below), righteous Jews “feared death” to such an extent that they were “in lifelong slavery” to it (Heb 2:15 [ESV]). Departing from the land of the living meant being cut off from the worship of God (see examples cited below), not the uninterrupted continuation of it (contra NBC [see p 1012]). Jesus’ logic here turns on several key assumptions embedded in the OT worldview: (1) The one true God, the Creator of the heavens and the earth, entered into a covenant-relationship with Abraham, Isaac, and Jacob. In that covenant, God promised to give the patriarchs the very land that they were walking on as “sojourners/foreigners” as an “everlasting possession” (Gn 13:14-15, 17:7-8; cf 1 Ch 16:15). The promise was made not only to Abraham’s seed, but to Abraham and the patriarchs themselves (see, eg, Gn 15:8). God’s faithfulness and steadfast love ensure that these promises will be fulfilled (see, eg, Dt 7:9-12; Ex 20:6). (2) In the OT, the qualitative distinction between God’s relationship with people in a disembodied state, and God’s relationship to people in an embodied state, is the latter’s ability to “praise” God for the “wonders” he performs for the living in the land of the living (Ps 88:10 [HCSB]), and to “hope for his faithfulness” (Is 38:18 [NIV]). It is “the living” who “thank” God and “tell their children about your faithfulness” (Is 38:19 [HCSB, NIV]) and who “declare his steadfast love” (Ps 88:11 [ESV]). The dead, by contrast, “do not praise the LORD” (Ps 115:17 [NET]; cf Ps 6:5, 30:9, 88:3-7, 104:33, 115:17; Ec 9:10; Is 38:10-19). To be in covenantal relationship with a “god,” whether it be with the one true God of Israel or a false god, by definition means that you worship and give praise to that deity (see, eg, Ex 15:2; Dt 10:21; 1 Ch 29:13; Is 42:8; Ps 30:12, 71:22, 138:1; Is 25:1). If I am in covenant with Yahweh, therefore, he is “my God,” and I am to “sing his praise and not be silent” (Ps 30:12 [ESV]). The praise and worship of God, however, is inhibited when people die and their spirits depart to the “land of forgetfulness” (Ps 88:12 [ESV]), that is, the “dark and deep” (Ps 88:6 [ESV]) region of “Sheol” (see, eg, Ps 6:5, 30:9, 88:3-7, 104:33, 115:17; Ec 9:10; Is 38:10-19). In the land of the living, people “praise God and are not silent” (Ps 30:12 [NRSV]), whereas Sheol is a “land of silence” (Ps 94:17 [ESV]; cf Ps 115:17). It is a privilege to praise and worship God “as long as I live,” or “while I have being” (Ps 63:4 [NIV], 104:33 [ESV], 146:2 [ESV]), and thus David’s hope is to once again “see the goodness of the Lord in the land of living” (Ps 27:13 [NIV]). The worship of Yahweh, moreover, is centered at the temple in Jerusalem (see, eg, 1 Ki 8:44-51; Ps 27:4-6, 42:1-6, 43:3-5, 48:1, 63:1-4, 65:1, 147:12), which, like the living people who worship there, is also located in the land of the living (cf also Lk 24:5, where “the dead” is used metonymically for the place for the dead [see esp NCV]). Therefore, Jesus’ argument can be summarized as follows: God made a covenant with the patriarchs, the promises of which are sure to be fulfilled on account of God’s faithfulness and steadfast love (information activated in the minds of Jesus’ audience by the well-known covenantal phrase, “I am the God of Abraham, the God of Isaac, and the God of Jacob”). God promised to give the patriarchs the land of Israel as an eternal inheritance. The patriarchs died, however, still not having “receive[d] what was promised” to them (Heb 11:39 [ISV]). Therefore, in order for God to be true to His promise to the patriarchs, they will have to be raised from the dead, at which time they will receive as an eternal inheritance the very land they had walked on before they died (for a similar type of argumentation, see Sanh 11:1, 1.2.A in the Babylonian Talmud). Since the full realization of the covenant promises requires bodily resurrection, God’s faithfulness is inextricably tied to that event. In other words, his steadfast love to the patriarchs is demonstrated in the resurrection. If God’s faithfulness to his covenant promises provides the grounds on which he is praised, moreover, then it means that the covenant partners must be raised in order to praise Him for His faithfulness. In light of these realities, the future resurrection of the patriarchs is certain. The primary assumption at work in all of this is that it would be unthinkable for God to not follow through on his promises. So certain is the future resurrection of the patriarchs, in fact, that God speaks of it as if it were already an accomplished fact, though technically it awaits the future (cf Rm 4:16-21; Heb 6:13-19, 11:39-40). In light of all this, the phrase “He is God not of the dead, but of the living” means: God is in a covenant-relationship with people who are presently dead, but who will praise him for his covenant faithfulness when they are alive again (with the covenantal information [IT] activated by the phrase “God of Abraham, Isaac, and Jacob,” and the verbal idea compressed in the genitive influenced both by the activated covenantal information and by the qualitative distinction between dead and living assumed by Jesus and his Jewish listeners [IT]). Jesus’ argument is not haphazard or random. He does not set out to prove the resurrection of the body, and then suddenly and randomly shift to talking about how the place every righteous Jew wanted to avoid really wasn’t too bad of a place after all. Rather, his argument is covenantal in nature. Since the core assumptions on which Jesus’ argument hinges are rooted in the OTB/IT, they have been made explicit in translation here.+22:37The second person singular here doesn’t mean that God is only addressing an individual; he is addressing the nation as a single entity (see NAC [Dt], 162).+22:37The future indicatives here are imperatival futures. Cf CJB, HCSB, ISV, NCV, NET, NLT, NIV, TEV.+22:37Following the MT in translation here. Cf NLT.+22:37I have used an exclamation mark here since Jesus is quoting the Shema. Cf Mk 12:30.+22:37Dt 6:5+22:37Lit he.+22:38Or first. Here πρῶτος ( prōtos) means “most important” (see L-N, 65.52). Cf CJB, HCSB, ISV, NASB, NCV, TEV.+22:39Lv 19:18+22:40Lit hang. ME (I/F) (see BDAG, 566, sv κρεμάννυμι 2.b.). Cf CJB, ESV, HCSB, ISV, LEB, NCV, NET, RSV, TEV.+22:43Or How. Cf NCV, NLT, TEV.+22:43Lit him.+22:43Or Lord, or Master. Following the MT of Ps 110:1 in translation here. Cf NLT.+22:43Lit in/by the Spirit. ME (see translation and notes at Re 1:10). Cf CJB, NCV, NLT, TEV.+22:44Ps 110:1+22:45Lit him.+22:45Lit he.+22:45Cf Is 11:1, 10; Re 22:16.+23:2Lit sit in Moses’ seat. ME(H)/IT (see L-N, 37.44; cf ANLEX, 210, sv καθέδρα; DBL Greek, #2756.2; JNTC, Mt 23:2; NAC [Mt], 340; UBSHS [Mt], 702). Cf Brc, NCV, NLT, Phps, TEV.+23:2Cf Dt 17:8-11.+23:3Lit But don’t do according to their deeds. ME. Cf NLT.+23:3Lit because they say and don’t do. ME. Cf HCSB, NCV, NET, NLT, NIV, TEV.+23:4Lit They tie up laods that are heavy and hard to bear and put them on people’s shoulders. ME(I/F/H) (see notes at Mt 11:28-30 and 16:19; UBSHS [Mt], 703).+23:4Lit but they are unwilling to/don’t want to move them with their finger. ME(I/F/H) (see note at Mt 16:19). Cf Mt 11:28-30, 16:17-19, 18:15-20; Ac 15:10-11.+23:5Lit All their deeds they do to be seen by men.+23:5Lit their phylacteries (transliteration of the Greek). Cf Ex. 13:9; Deut. 6:8; 11:18. ME(H/OTB) (see BDAG, 1068, sv φυλακτήριον; NET Bible Notes, Dt 6:8; Stern, JNTC, Mt 23:5). Phylacteries were small, black leather boxes that Jews wore on their arms or foreheads and which contained these passages from the Torah: Ex 13:1–10, 11–16; Dt 6:5–9; 11:13–21.+23:5Lit and they enlarge their tassels. ME(OTB) (see BDAG, 564, sv κράσπεδον 2; NET Bible Notes, Mt 9:20; UBSHS [Mt], 704). Cf Nu 15:37-41; Dt 22:12.+23:8Cf Is 8:16-18, 30:20-22; Jl 2:23.+23:9Lit And don’t call anyone your father on the earth. ME/IT (see UBSHS [Mt], 706). Cf NLT.+23:9Cf Gn 45:8; Jg 17:10; 2 Ki 2:12; 1 Co 1:12, 3:4.+23:9Cf Dt 32:6; Ex 4:22; Is 63:13, 64:8; Jr 3:19; Ho 11:1; Ml 1:6.+23:10Or ‘ Instructor,’ or ‘ Leader.’+23:10Or Instructor, or Leader.+23:12Cf Pr 29:23; Is 2:5-22; Ezk 21:26; Jm 4:10; 1 Pt 5:6.+23:13Lit For you are/keep locking (or shutting) the Kingdom of God before men. ME/IT. Cf CJB, NET, NIV, NLT, TEV. Cf Is 5:13; Ho 4:4-6, 6:9-10; Mic 3:9-12; Zp 3:4; Mal 2:7-9; Mt 11:25-30, 16:17-19, 18:10-35; Lk 11:52; Jn 20:21-23. See also note at “binding and loosing” at Mt 16:19.+23:13Cf Mt 21:32. Some manuscripts have verse 14 here: “Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses and for a pretense you make long prayers; therefore you will receive the greater condemnation” (ESV).+23:15Lit twice as much a son of Gehenna. ME(I/F) (see UBSHS [Mt], 712). Cf CJB, NCV, NEB, NJB, TEV.+23:16Lit it is nothing. ME. The opposite of ὀφείλω ( opheilō) is meant here.+23:16Cf Mt 5:33-37.+23:17Lit Foolish and blind men! Leaders are in view contextually.+23:17Cf Ex 30:29.+23:18Lit on it.+23:19Lit You blind men. Leaders are in view contextually.+23:19Cf Ex 29:37-38.+23:21Cf Dt 23:21; 1 Ki 8:13; 2 Ch 6:2; Ps 26:8; 132:14.+23:22Cf Dt 23:21-23; Is 66:1.+23:23Cf Nm 18:21-32; Lv 27:30-33, 32; Dt 14:22; Ne 10:37, 12:44.+23:23Lit For you tithe mint, dill, and cummin. ME(H/OTB)/IT (see ESS [Lk], 534; NAC [Lk], 340). Cf Lv 27:30-33; Dt 14:22-29; 2 Ch 31:5-12.+23:23Cf Ex 23:1-9; 1 Sm 15:22-23; Ps 33:5; Jr 5:1; Mic 6:8; Zc 7:9; Mt 12:18-21.+23:24Lit gupling down the camel. ME(OTB)/IT. “The straining of liquids referred to in Mt 23:24 is based on the regulations in Leviticus 11, in which the gnat is the smallest of the unclean creatures and the camel the largest” ( L-N, 4.48). Cf Le 11.+23:26Lit the outside of it.+23:27Lit uncleanness. ME (see BDAG, 34, sv ἀκαθαρσία 1; L-N, 79.54; UBSHS [Mt], 718). Cf Lv 21:1-4, 11; Nu 19:16.+23:29Lit For you build the tombs of the prophets. ME(H)/IT (see NAC [Mt], 348; UBSHS [Mt], 720). “Build the tombs of the prophets” here doesn’t mean that they were building tombs for prophets still alive, but that they were setting up monuments at the grave sites of people who had died in the past, to honor and commemorate them. Cf CEV at Lk 11:47.+23:30Lit days. ME. Cf NCV, TEV.+23:31IT. Cf NLT.+23:31Lit sons. ME. Cf CJB, ISV, NET, NLT, TEV.+23:32Or forefathers. Lit fathers.+23:35Or righteous. Here, δίκαιος ( dikaios) most likely means “innocent” (see UBSHS [Mt], 724). Cf CJB, TEV.+23:35Or on the ground, or on the earth. Cf Lv 18:25-28, 20:22. Here ἐπὶ τῆς γῆς ( epi tēs gēs) is best understood locally and regionally (see NAC [Mt], 349), or as a reference to the ground (cf Gn 4:10-11), rather than as a universal reference to the whole earth (see Lv 18:25-28, 20:22). Although the Garden of Eden seems to have originally been somewhere in the Fertile Crescent, and perhaps Mesopotamia more specifically (cf. Gen. 2), we do not know exactly how its original location may have been impacted by geographical and topological shifting resulting from the Flood. If Eden was originally located in and around the land of Israel (cf Gn 2; Is 19:24, 51:3; Ezk 28, 47-48; Ac 3:21; Re 21-22), then Abel’s blood was spilled in the same general region as that of the prophets (see Gn 4:16).+23:35Cf Zc 1:1.+23:37Cf 2 Ch 24:19; 36:15, 16; Ne 9:26; Jr 37:15, 38:6.+23:38Cf Dn 9:26.+23:39Ps 118:26. Cf Zc 12:10-14.+24:2Lit There will surely not be left here stone upon stone, which will not be torn down, or, A stone will surely not be left here upon a stone, which will not be torn down. ME (see UBSHS [Mk], 396).+24:2Cf Dn 9:26; Ac 6:14.+24:3Or consummation, or conclusion, or completion. Cf Dn 11:35, 12:4 (LXX); Mt 13:39-40, 13:49, 28:20; Heb 9:26.+24:4Cf Jr 23:13, 32; Ezk 13:10; Mt 7:15-20; 2 Pt 2:1-3.+24:5Lit many people, or many. The adjective has been translated substantivally here. The context indicates that false messiahs, in contrast to the true Messiah, are in view.+24:5Cf Mt 24:26; Lk 17:23; Ac 5:35-37; 21:38.+24:6Cf Dn 9:26.+24:6Or the end, or its termination. The following factors together indicate that vv 4-6 here should most likely be interpreted locally and historically (ie, in context to false Messianic/insurrectionist movements, in contrast to the universal cosmic activities that signal the approach of the consummation of the age): (1) The context (“to call his attention to the temple buildings” [v 1, emphasis mine]; “do you see all these things?” [v 2, emphasis mine]; “not one stone here” [v 2, emphasis mine]; “when will these things happen?” [v 3, emphasis mine]); (2) the use of ἀκαταστασία ( akatastasia—“insurrections”; cf Mt 24:26; Lk 17:23; Ac 5:35-37; 21:38) in the Lukan parallel (closely constrained to πόλεμος [ polemos] there by καὶ [ kai]; see Lk 21:9); (3) the use of the imperfect as a discourse marker in the Lukan parallel (Lk 21:10) (which in that context [ongoing speech] functions to segment the speech “into smaller units, typically based on content or theme,” or to “slow the pace of the discourse just before a significant pronouncement”; see Runge, Disc Grammar, 157-62). In other words, vv 5-6 seem to be an introductory response to the first question asked by the disciples, while vv 7-8 seem to be an introductory response to their second question. In light of these things, the article here is most likely functioning anaphorically and possessively (for more on these functions of the article, see Wallace, Grammar, 215-20), and τέλος ( telos) most likely means “termination” or “cessation” (for this sense, see, eg, BDAG, 998, sv 1; cf v 2—“not one stone here will be left on another; every one will be thrown down” [NIV]), rather than “end” in an eschatological sense synonymous with συντέλεια ( sunteleia) in v 3 (which is clearly eschatological).+24:7Possibly an allusion to Is 19:2. Cf 2 Ch 15:5-6; Dt 28:6-7, 19, 49-57; Is 10-24; Mk 13:8; Lk 21:10; Re 6:1-4. If this is in fact the case, it would suggest that Is 10-24 is one of the sections of Scripture that Jesus has in his mind when he uses the phrase the “beginning of birth pains.”+24:7Cf Is 24, 29:6; Ezk 38:19-20; Hg 2:21; Mk 13:8; Lk 21:11; Re 6:5-17, 8:5, 11:13, 11;19, 16:18.+24:8For the background imagery of “birth pains” in connection with the consummation of the age, see, eg, Is 26:19, 42:10-17, 66:5-13; Mic 5:2-15. Cf also Lk 20:36 (“sons” of the resurrection), Lk 21:28, and Rm 8:18-25. As a woman shakes while in labor (“trembles,” Ps 48:6), so the earth will tremble with earthquakes at the end of the age (Is 24).+24:9Or then. Cf CJB. Note that Luke unambiguously places the content of vv 9-24 prior to the cosmic disturbances (πρό [ pro] is used in Lk 21:12), and that he defines these events locally and regionally (Lk 21:23) (in contrast to the universal, cosmic disturbances that he picks up on again in Lk 21:25). Mark’s account also favors a local and regional interpretation here: “they will hand you over to the local sanhedrins (συνέδρια [ sunedria]) and synagogues” (Mk 13:9; cf all these accounts with Mt 10:5-23, which is clearly local/regional in focus). The warnings to not go out to “the wilderness” are almost certainly warnings about not joining the false Messianic movements who organize there (cf Mt 24:26; Lk 17:23; Ac 5:35-37; 21:38)—further evidence that this section has a first century focus (cf NAC [Mt], 358-9). Jesus’ disciples asked him about two events: The temple’s destruction and the end of the age/his coming. Therefore, we should expect Jesus’ answer to address both questions—which it does. In light of these things, τότε ( tote) is mostly likely pointing readers back to the introductory signs mentioned in vv 5-6. Cf also ὑμεῖς ( humeis) at Mk 13:9 (there it is an over-encoded element [see BART Display, Mk 13:9]; over-encoding marks “the beginning of a narrative unit,” or serves to “highlight the speech or action concerned” [Levinsohn, BART Display Enhanced for Discourse Features, 4]).+24:9Lit they. This is an indefinite plural. Cf NCV.+24:9Or tormented. Lit hand you over to affliction/suffering. ME (see UBSHS [Mt], 736). Cf CJB, NEB, NJB, TEV.+24:9Cf Ac 4:1-31, 5:17-41, 6:8-8:1.+24:9Or all the nations.+24:9Cf Mt 10:16-25.+24:10Or then. Cf CJB, NCV, NIV.+24:10Or stumble, or take offense.+24:10Cf Mic 7:5-7; Mt 10:16-39.+24:11Cf Jr 23; Ezk 13.+24:12Or lawless.+24:12Cf Mt 7:13-14.+24:13Exact or similar statements in the NT indicate that τέλος ( telos), when used with “he who endures,” is not referring to a specific temporal event, but refers generally to the time that someone might die for the gospel (cf Mt 10:21-22; Mk 13:12-13; Lk 21:19). In other words, here it refers neither to the time at which the temple will come to its termination, nor to the conclusion of age, but to people persevering even to the point of death, whenever their “end” or the “end” of their race might come. Cf Lk 14:26; Php 2:8; Re 2:10, 12:11.+24:13Or delivered. Cf Mt 10:22; 2 Ti 4:6-8; Re 2:10.+24:14Or the inhabited earth, or mankind, or civilization. Cf Ac 28:30; Rm 15:18-24. For this (contextually determined) gloss for οἰκουμένη ( oikoumenē), see ANLEX, 279, sv 3; BDAG, 699, sv 2; DBL Greek, #3876.2; L-N, 1.83. Contextually, the focus of this section is most likely local and regional in nature (see note at Mt 24:9). It is worth noting here that Paul, the apostle to the Gentiles (Ga 2:7-8), died in Rome during the persecution of Nero sometime between 65-67AD ( BEB, 2:1633), just a few years before the destruction of the temple (70AD). According to tradition, Peter also died at some point during this same period, also in context to the persecution under Nero ( HBD, 778).+24:14Or the end, or its termination. See note at Mt 24:6. The same applies here.+24:15Dn 9:26-27. Cf LXX. The “abomination that causes desolation” appears several times in Daniel, and seems to be an idiom for invading Gentile armies that bring about Jerusalem’s desolation (cf Lk 21:20). The chastisement of Israel by means of Gentile armies as an administration of the covenant curses is a common theme in the OT (see, eg, Dt 28:47-53, 32:23-25; Jg 2:11-15, 3:7-8, 4:1-2; 2 Ki 18:11-12; 1 Ch 6:15; 2 Ch 36:15-17; Is 7:17-19, 10:5-6, 10:15; Dn 9:26-27, 11:21-32, 12:10; Hab 1:5-11). The “abomination that causes desolation” mentioned in Dn 9:26-27 refers to the desolation of Jerusalem/Israel at the hands of Roman armies; the “abomination that causes desolation” mentioned in Dn 11:31 (which includes both armies and an idolatrous image set up in the temple) refers to the desolation of Jerusalem/Israel at the hands of Antiochus Epiphanes and his armies; and the “abomination that causes desolation” mentioned in Dn 12:11 is eschatological, referring to the future invasion of Jerusalem/Israel by the Anti-Christ and his armies (accompanied by the events mentioned in 2 Th 2). In other words, the idiom doesn’t just have a single referent, but is a way of referring to God’s administration of this aspect of the covenant curses (see Dt 28:47-43) in different times in history. To use this phrase with reference to the Roman armies (cf Lk 21:20), therefore, doesn’t negate the reality of the future climactic “abomination of desolation” that will occur in context to the rise of the Anti-Christ (Dn 12:11).+24:15Lit standing. In this context, ἵστημι ( histēmi) is not emphasizing a specifically upright position, but position and existence more generally (see BDAG, 482, sv C.2.a-b. [Mt 24:15 is cited as a specific example]). When armies are in view contextually (cf Lk 21:20), moreover, this positioning means “stationed” (see LALS, sv; see, eg, 1 Mac 6:38 [NRSV]; cf also παρίστημι [ paristēmi] at Mt 26:53). See also note at Mk 13:14.+24:15Or at, or in. Since surrounding armies are in view (cf Lk 21:20), with a small window of escape still possible (see v 16), ἐν ( en) here is most likely signaling nearness or proximity (cf, eg, ANLEX, 147, sv ἐν 1.c.; BDAG, 326, sv ἐν 1.c.), rather than interior location.+24:18IT/ME(H). Much of the gravity and urgency of Jesus’ warning here is built on the fact of how valuable a cloak was to a Jewish person (see UBSHS [Mt], 149; Vincent, Word Studies, 41; note at Mt 5:40). Apart from an understanding of the cloak’s value, Jesus’ point could be easily lost to modern readers (why, after all, would someone rush home to grab a shirt or a coat in such circumstances?). The IT has thus been made explicit in translation here.+24:18Cf Gn 19:26; Lk 17:31-32.+24:19Lit having in the womb. ME(I/F) (see L-N, 23. 50).+24:19Lit in those days. Here, “days” means a timeframe (see UBSHS [Mt], 56; UBSHS [Mk], 26). Cf NCV. Cf also Ex 2:11 [CJB, ESV, HCSB, NCV, NIV, NLT, NRSV, RSV], Jg 18:1 [CJB, NCV, TEV]; Mt 3:1 [NCV, TEV]; Mk 1:9 [NCV, NIV], 8:1 [CJB, NLT], 13:17 [CJB, NCV]. See also note at Mt 24:36.+24:21For other examples of this type of language used to underscore the intensity of a disaster and judgment from God, see Ex 10:14; Lam 4:6; Ezk 5:9; Dn 9:12; Jl 2:2. For a similar statement made in reference to the last days, see Dn 12:1. Josephus uses similar language in reference to the destruction of Jerusalem in 70AD: “It is therefore impossible to go distinctly over every instance of these men’s iniquity. I shall therefore speak my mind here at once briefly:—That neither did any other city ever suffer such miseries, nor did any age ever breed a generation more fruitful in wickedness that this was, from the beginning of the world” (Josephus, Wars, 5.442). The destruction of Jerusalem in 70AD was followed by 2000 more years of painful exile for Israel (see Lk 21:24). In contrast to this, the final abomination of desolation at the hands of the Anti-Christ in the last days (Dn 12:11; Zc 14:1-2) will be followed not by a prolongation of Israel’s exile, but by her final salvation and return from exile in context to the Second Coming of the Messiah (see, eg, Dt 32:39-43; Is 11:10-12:6, 29:1-8; Jr 31-33; Dn 12:1-12; Ezk 38-39; Zc 12-14; and esp Is 40-66).+24:22Lit if those days had not been shortened/cut short/reduced. κολοβόω ( kolobōo) here means to reduce the total number of days or the duration of a period of time (see BDAG, 556, sv 2; DBL Greek, #3143; L-N, 59.71; UBSHS [Mt], 743), rather than to reduce the amount of daylight within individual days (cf Ex 10:21-23; Is 13:10; Re 8:12).+24:22This in contrast to the final time of tribulation, the duration of which is sovereignly fixed at three-and-a-half years (see Dn 7:25, 12:7; Re 11:2, 12:6, 12:14, 13:5).+24:22Or for the sake of.+24:22Or the chosen people, or the elect. Cf Gn 18:17-18, 22-33; Dt 7:7-9, 10:14-15; Ps 105:6, 106:5, 135:4; Is 1:9, 6:13, 48:9, 65:8; Jr 5:1, 31:36; Ezk 22:30; Zc 13:8-9; Ml 3:6; Mt 21:43; Jn 6:41-45, 15:16; Rm 11:1-6, 28; Ac 13:17. The various uses of ἐκλεκτός ( eklektos) in this discourse (cf vv 22, 24, 31) indicate that Jesus is referring here to a righteous remnant of Jews within the nation (cf, eg, Mt 21:43; Jn 6:41-45, 15:16; Rm 11:1-6). Mk’s account confirms this (see Mk 13:9, 23; note the use of ὑμεῖς [ humeis] there). Cf Rm 11:5. In light of this, this statement means one of two things: Either (1) God cuts the time short for the benefit of the righteous Jews within the nation; or (2) God shows a degree of mercy to the nation as a whole for the sake of the righteous remnant who dwell among the unbelieving majority (cf, eg, Gn 18:22-33). Whatever the case, the context makes it clear that this verse has nothing to do with Gentiles. That this is in fact the case is made even clearer by the parallel passage in Lk 21. Having said this, since Mt 24:31 is eschatological, ἐκλεκτός ( eklektos) there may have an extended application for Gentiles who have been “grafted in” (cf, eg, Col 3:12; 1 Th 4:13-18; 1 Co 15). However, even there the focus is still primarily on Jews, in keeping with the many, many passages that prophesy Israel’s return to the land in context to the Messiah’s appearance in glory (see, eg, Is 11:11-12, 27:12-13, 66:18-24; Ezk 37).+24:23Cf Mt 24:26; Lk 17:23; Ac 5:35-37; 21:38.+24:26Lit he.+24:26Cf Ac 5:36-37, 21:38.+24:28Cf Ezk 39:17-23; Re 19:11-21.+24:29Cf Is 13:6-10, 48:1; Zp 1:18; Mt 24:37-39; Lk 17:26-30, 21:34-35; 1 Th 5:3. Most translations interpret (and so translate) εὐθέως ( eutheōs) here as modifying the prepositional phrase that follows (μετὰ τὴν θλῖψιν τῶν ἡμερῶν ἐκείνων [ meta tēn thipsin tōn hēmerōn ekeinōn]). It is argued here, however, that εὐθέως is better interpreted (and so translated) as modifying the content that follows the prepositional phrase. The following reasons are offered in support of this: (1) In the NT, there are no other unambiguous examples of εὐθέως, or its cognate εὐθύς ( euthus) (the two words are essentially synonymous in meaning; see L-N, 67.53), modifying a prepositional phrase. There is one place where εὐθύς does seem to modify a naked dative (Mk 1:21—“immediately on the Sabbath” [ESV]), but even here some interpret the adverb as modifying the verb (cf HCSB—“right away He entered the synagogue”). In every other example, εὐθέως or εὐθύς are clearly modifying verbs or participles. This is true, moreover, even in cases where they are separated from the verb by prepositional phrases or other constituents (see Mt 13:20; Mk 1:12, 1:29, 3:6, 4:16, 6:25, 14:43, 14:72; Ac 9:20, 17:10, 17:14). Even when εὐθέως or εὐθύς are in closer syntactical proximity to an adverbial participle than they are to the main verb, they can still be interpreted as modifying the main verb (in Mk 1:10, for example, the translators of the ESV and RSV apparently interpret εὐθὺς as modifying the main verb even though it is located in closer proximity to the participle; cf also Mk 1:29 [ASV, ISV, TEV, YLT]). Thus, although adverbs are certainly capable of modifying a prepositional phrase, the syntactic “default setting” of εὐθέως and εὐθύς, not only in Matthew but throughout the entire NT, is clearly to modify verbs and participles, even when there is a break (sometimes significant) in the syntactical unit. In Matthew specifically, there are two places besides Mt 24:29 in which εὐθέως is not positioned immediately before a verb or participle (Mt 14:31 and Mt 26:74 [here, ἀλέκτωρ is focal (see BART Display and LDGNT), which probably explains the split]), and one place in which εὐθὺς is not positioned immediately before a verb or participle (Mt 13:20). In all three instances, it is a participle or verb that is being modified, despite the syntactical gap. (2) εὐθέως or εὐθύς are part of an intrinsically emphatic word class (see Black, Grammar, 202). When they are fronted at the expense of proximity to the verb or participle they modify (ie, moved out of their default position), there are instances, at least in Mark, when the desire to create a dramatic effect seems to be one of the reasons behind this choice (see, eg, Mk 14:43, where the ASV, ESV, ISV, KJV, LEB, NCV, NET, NKJV, NLT, NRSV, RSV, YLT all have εὐθύς modifying the main verb, which follows a participle phrase). In Lk 22:60, Luke uses παραχρῆμα ( parachrēma) instead of εὐθέως (which Matthew uses at Mt 26:74) or εὐθύς (which Mark uses at Mk 14:72); in that passage it is focal (see BART Display and LDGNT at Lk 22:60), and seems to be creating a sense of dramatic effect (cf, eg, ISV). In the case of παραχρῆμα, a sense of unexpectedness or dramatic effect is dependent on the context (see L-N, 67.113). The same is true of εὐθέως (cf, eg, the CJB, ISV, NIV, NLT, NCV, NRSV, and TEV at Ac 12:10; cf also the LXX at Job 5:3, where Brenton translates εὐθέως as “suddenly”). As for Mt 24:29 specifically, if εὐθέως is in fact modifying the verb and not the prepositional phrase (see 1 above), it means that Matthew has a reason for moving εὐθέως forward. In this context, the desire for dramatic effect seems to me to be the most plausible explanation. If there is any context in the New Testament that warrants a sense of “suddenness” or a fronting of εὐθέως for the sake of dramatic effect, it is Mt 24:29, where Jesus is just about to introduce the cosmic shakings that will signal the commencement of the hard labor at the end of the age (which Luke says will be absolutely terrifying [Lk 21:25-26; Re 6:12-13], and which will come upon unbelievers unexpectedly [see Mt 24:38-39; cf 1 Th 5:1-3]). (3) Jesus is about to quote from Isaiah 13:10 and 34:4. In both the MT and the LXX, Is 13:10 states that the sun will be dark “at its rising,” ie, suddenly/immediately/right away when it comes up, or “as soon as” it comes up (cf εὐθὺς with πρωῒ [ prōi] at Mk 15:1). If εὐθέως is being fronted to create a sense of dramatic effect and is in fact modifying the verb that follows, it seems to be an allusion to what was spoken in the quotation’s original OT context (which would have been familiar to Jesus’ disciples based on their understanding of the OT). (4) Mark’s version more explicitly signals a sharpened contrast at this juncture in the discourse (with ἀλλά [ alla]; see Mk 13:24). In Luke’s version (Lk 21:21), moreover, the comments about “signs in the sun and moon and stars” are constrained conceptually to what precedes by καὶ ( kai); since the immediately preceding statement ends with “until the times of the Gentiles are completed,” here, too, it appears that a transition from more local and regional events to more universal, cosmic signs that herald the end of the age is being signaled (ie, the cosmic shakings happen in context to the times of the Gentiles coming to an end; for more on καὶ when used in connection with an expression of time, see BDAG, 494, sv 1.b.γ.). (5) According to Psalm 19, when God wants to communicate something worldwide to all the inhabitants of the earth, He uses the sun, moon, and stars to do so, since they are universally accessible to all human beings. Therefore, the shift here to cosmic signs in the sky is further evidence of a switch from local/regional focus, to shakings that have more worldwide implications and impact. (6) Finally, in their original Old Testament contexts, the two verses that Jesus quotes here (Is 13:10 and Is 34:4) occur not at the very end of the last three-and-a-half years prophesied by Daniel (Dn 12:7), but right at its beginning, in context to Babylon’s fall, and in context to the powers of the air falling to the earth like rotten fruit when God’s sword has “drunk its fill” (Is 34:5) in the heavens (cf Is 13-14:23, 34:3-4; Re 6:12-17, 12:7-12, 14:3, 17:15-18). Thus, the sun darkened at its rising (Is 13:10), followed by some type of blood moon (Jl 2:31-32), signals the beginning of the darkest time in human history, whereas the end of this time—at the return of Jesus—is marked by just the opposite (see Is 30:26; Hab 3:11; cf Jsh 10:12-13).+24:29Or Immediately after the trial and distress of that time.+24:29Is 13:10. Cf Jb 9:6-10; Ps 19:1-6; Ezk 32:7; Jl 2:10, 2:31, 3:15; Ac 2:20; Am 5:20, 8:9; Zp 1:15; Rm 1:18-20; Re 6:12, 8:12.+24:29Or from the sky.+24:29Is 34:4. Cf Is 14:12, 24:21, 34:5; Eph 2:2, 6:12; 2 Pt 3; Re 6:13, 8:10-12, 9:1, 12:7-12.+24:30My own opinion is that the “sign of the Son of Man” is either the constellation Orion, or the sun standing still in the constellation of Leo. For further discussion of signs in the sky, see the seminar “The Gospel in the Stars” at www.danieltrainingnetwork.org.+24:30Or in heaven.+24:30This is an allusion to Zc 12:12-14. Cf Re 1:7.+24:30Dn 7:13. Cf Re 1:7.+24:30Cf Ezk 1:26-28, 3:12-13, 3:23.+24:31Or messengers.+24:31Cf Dt 30:4; Is 11:11-12, 27:12-13, 66:18-24; Ezk 37; Mt 13:37-43; 1 Co 15:52; 1 Th 4:13-18; Re 14:14-20. Cf also the Targums at Dt 30:4.+24:32Lit parable. ME. Cf CJB, ISV, NCV, NIV, NLT, TEV.+24:33Or it.+24:35Or the sky.+24:35Or the land.+24:35The Scriptures are clear that the statement “heaven and earth will pass away” does not mean that the sky and the land will cease to exist altogether, but that they will pass away in their present form as tainted by evil and decay (cf Gn 6:13, 9:11; Ps 72:5, 17, 89:36-37, 102:25-28, 148:6; Is 24:1-3, 34:4-5, 65:17-25, 66:22; Jr 31:35-36, 33:20-21; 1 Co 7:31; Heb 1:10-12; Jm 1:10; 1 Pt 1:24; 4:7; 2 Pt 2:6, 3:13;1 Jn 2:17; Re 12:7-10, 21:1-4). The creation is presently filled with death, and just as human bodies will experience a restoration of life through bodily resurrection at the Second Coming, so the heavens and the earth, too, await a renewal of life in the restoration of all things (cf Ac 3:21; Rm 8:18-24). That Jesus is not affirming the destruction of creation itself in this statement, is made especially clear by a parallel statement in Lk 16:17 (cf Mt 5:18): “But it is easier for heaven and earth to pass away (παρελθεῖν [ parelthein], from παρέρχομαι) than for one stroke of a letter of the Law to fail (πεσεῖν [ pesein], from πίπτω)” (NASB; cf Rm 9:6; 1 Co 13:8). The potency of Jesus’ point here turns on the assumption of God’s bedrock faithfulness to his covenant with creation (cf Ps 148:3-6; Jr 31:35-36, 33:20-21). At the end of the age, the sky and the land are going to “wear out like a garment,” and therefore, “like clothing,” God will “change them, and they will be changed” (Ps 102:26 [NASB]; cf LXX). In other words, like all of us, the heavens and the earth are dying and failing to function normally; they are in bondage to decay. At the end of the age, this bondage will manifest itself (under God’s providence and in His timing) in earthquakes, famines, and cosmic upheaval (see, eg, Is 24). Through the these “birth pains,” God will begin stripping the creation of its old “clothes” (ie, its present form as tainted by evil and death), and then, in context to the Second Coming and the age to come, will put on its “new clothes”—thereby remaking it into a “home of righteousness” (2 Pt 3:13 [NIV]).+24:36Lit that day and hour. Here, “day” and “hour” don’t mean a 24-hour day and one hour in the day respectively, but are being used in the sense of “time” or “period of time” (cf, eg, BDAG, 438, sv ἡμέρα 4; Ibid, 1103, sv ὥρα 3; DBL Greek, #2465.3, #6052.2; LEH LXX Lex, sv ὥρα; L-N, 67.1, 67.142); more specifically, they are referring to an “appointed time” (see ANLEX, 415, sv ὥρα 2, 3; LALS, sv ὥρα; Mk 13:33; 1 Th 5:1; 1 Ti 6:15). “Day,” moreover, provides a prophetic picture of what that time will be like and how it will unfold. According to the Bible, a new “day” actually begins at twilight and goes until evening the next day (see Gn 1:5). In other words, the “day” begins as things get dark (cf the “beginning of birth pains”), and then through the night continues into deeper darkness (ie, the “hard labor”); the darkness is finally “broken” when the sun rises in the morning (ie, the Second Coming); and dawn is then followed by the daytime (the Messianic Kingdom). That the “period of time” in view here is the appointed “generation” of the Lord’s return, which constitutes the transition into Yahweh’s “Day,” is made clear by the context: (1) A far demonstrative (εκεῖνο [ ekeino]) is used here to point readers back to the previous time reference, ie, the “this generation” mentioned in v 34; (2) the comparison with the “days of Noah” [ie, the era, time, or generation of Noah], in which people are “eating and drinking, marrying and giving in marriage, until...” (vv 37-38 [HCSB], emphasis mine), makes it clear that a period of time is in view, namely, the generation at the end of which the Son of Man will come (cf UBSHS [Lk], 589); (3) if the content of vv 40-41 is an allusion to Zc 14:2 (Mt 24:30 indicates that Zc 12-14 is one of the passages on Jesus’ mind in the Olivet Discourse), this is further evidence that here Jesus has in mind not only the Second Coming itself, but the events shortly preceding it as well. Luke makes it even more clear that what Jesus means by “day and hour” here is the generation of his return: “For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day (ἐν τῇ ἡμέρᾳ αὐτοῦ [ en tē hēmera autou]). But first he must suffer many things and be rejected by this generation (ἀπὸ τῆς γενεᾶς ταύτης [ apo tēs geneas tautēs]). Just as it was in the days (ἐν ταῖς ἡμέραις [ en tais hēmerais]) of Noah, so will it be in the days (ἐν ταῖς ἡμέραις [ en tais hēmerais]) of the Son of Man” (Lk 17:24-26 [ESV], italics mine). Even in modern English we still sometimes use “day” in a similar sense (eg, “In his day [ie, generation, era, time, etc], Abraham Lincoln was a controversial figure.”). The Second Coming itself is obviously included here as the climax of the final generation before the Lord’s return, but the passage makes no sense if the events and timeframe preceding the Second Coming aren’t also in view. All of this is in keeping with the OT concept of the “day of the Lord” (cf 1 Th 5:2), which is consistently used to describe a broader timeframe of judgment that (1) typically involves Gentile armies; (2) is followed by Israel’s deliverance; and (3) in eschatological contexts, is followed by the glorious reign of Yahweh (see, eg, Is 2, 13-14 [cf this with Mt 24:29], 24; Ezk 30:1-26; Jl 1:13-20, 2:1-11, 3:9-21; Ob; Zp 1-2; Zc 12-14). When the Day of the Lord arrives, “weeping may last for the night,” but joy will “come with the morning” (Ps 30:5 [NASB, RSV]) when the Messiah breaks through the sky.+24:36Cf Dn 12:4, 9; 1 Pt 1:10-12.+24:36Cf Zc 14:6-7.+24:37Lit days. See note at Mt 24:36.+24:38Lit they.+24:38Lit in those days.+24:38Lit eating and drinking. ME (see UBSHS [Mt], 333, 755; UBSHS [Lk], 249).+24:39Cf Gn 6-8.+24:39Cf 1 Th 5:1-5.+24:40Cf Zc 14:1-2.+24:41Cf Zc 14:1-2.+24:42Cf 1 Th 5:4-6; Re 16:15.+24:42Or on what day.+24:42Cf Dn 12:4, 12:9; Am 3:7; Ml 4:5; 1 Pt 1:10-12; Re 3:3, 11:3.+24:43Or known. Cf Mt 24:33.+24:43Or was coming, or was going to come.+24:43Cf 1 Th 5:4-6; Re 16:15.+24:44Or at. Cf YLT.+24:44Lit hour. ME (see note at Mt 24:36).+24:44Cf Mt 24:32-39.+24:45Or faithful.+24:45Or insightful, or prudent, or understanding.+24:45Cf Dn 12:3; Jr 9:12; Ho 14:9; Ml 2:6-7.+24:46Lit the master of him. Cf NCV, NET, NLT.+24:47Lit he.+24:47Lit him.+24:48Lit that wicked slave. Cf CJB, NIV, NLT.+24:48Lit says in his heart. ME. Cf ISV, NCV, NET, NIV, NLT.+24:48Cf 2 Pt 3:4-9, 15.+24:49Cf Jr 23:23-32; Ezk 34:1-6; Lk 12:45-48; 2 Co 11:20; 1 Pt 5:2-4.+24:49Cf Rm 13:11-14; Ga 5:21; 1 Th 5:6-8; 1 Pt 4:3.+24:50Or on.+24:50Lit he.+24:50Lit hour. ME (see note at Mt 24:36).+24:50Or know, or realize. Cf Mt 24:33, 38-39.+24:51Cf Is 11:3-4; Re 1:16, 2:16.+24:51Lit his.+24:51Lit His portion he will put with the hypocrites. ME (see UBSHS [Mt], 763).+24:51Lit His portion he will put with the hypocrites. ME (see UBSHS [Mt], 763).+24:51Cf Lk 12:41-48; 1 Co 3:12-13.+25:2Cf Ho 4:4-6.+25:2Or had understanding, or were insightful, or were prudent (so throughout this section). Cf Ps 119:130; Dn 5:11-14, 12:3; Jr 9:12; Ho 14:9; Ml 2:6-7.+25:5Cf Ec 2:14; Mk 13:36; Lk 21:34; Rm 13:11-14; 1 Th 5:6; 2 Pt 3:4.+25:7Cf Lk 12:35.+25:8Cf Jb 18:5-6, 21:17, 29:3; Ps 18:28; Pr 13:9, 24:20; Rm 13:11-14.+25:9Lit the wise ones.+25:9Lit to those who are selling. ME (see UBSHS [Mt], 769). Cf NLT, TEV.+25:9Cf Re 3:18.+25:10Lit they.+25:11Lit Open to us. ME. Cf CJB, NCV, NET, TEV.+25:12Cf Mt 7:23, 10:33; Re 3:5.+25:13Lit hour. ME (see note at Mt 24:38).+25:13Cf Dn 9:20-23, 12:4, 12:9; Am 3:7; Ml 4:5; 1 Pt 1:10-12; Re 3:3, 11:3.+25:15Lit five talents. ME(H)/IT (see note at Mt 18:24).+25:15Lit five talents. ME(H)/IT (see note at Mt 18:24).+25:15Lit three talents. ME(H)/IT (see note at Mt 18:24).+25:15Lit one talent. ME(H)/IT. See note at Mt 18:24.+25:15Lit he.+25:16Or traded with them, or invested them, or did business with them.+25:20Cf Jn 15:16.+25:21Or faithful, or dependable. So throughout this section.+25:21Cf Mt 19:28, 24:45-47; Lk 19:17; 1 Co 3:5-9; Re 2:26-28.+25:21Lit Enter the joy of your master. ME. Cf ISV, NIV.+25:23IT. Cf CJB, ISV, NCV, NLT, TEV.+25:23Cf Mt 19:28, 24:45-47; Lk 19:17; 1 Co 3:5-9; Re 2:26-28.+25:23Lit Enter the joy of your master. Cf ISV, NIV.+25:24Or a strict man, or a cruel man. Lit a hard man. ME(I/F) (see ANLEX, 351, sv σκληρός; BDAG, 390, sv σκληρός 4; L-N, 88.136).+25:24Lit reaping where you did not sow and gathering where you did not scatter seed. ME (see UBSHS [Mt], 776). For possible OT background for the idiom, see Lv 26:16, Dt 28:30, and Jb 31:8. Cf also Jn 4:37. A ME was chosen here to avoid confusion concerning the nature of the slave’s idea concerning the master. An overly-literal rendering may give the impression that the master was reaping from other people’s property (ie, stealing). The point of the idiom, however, is not that the master was thought to be a thief, but that he was greedily receiving a profit from the labors of others. In reality, however, the master’s heart was for the slaves to share in his joy (cf vv 21-23).+25:25Lit your talent.+25:26Lit that I reap where I did not sow and gather where I did not scatter seed. ME (see note at v 24 above).+25:27Lit what is mine. ME. Cf HCSB, ISV, NET.+25:29Lit If someone has, or Anyone who has. ME (see note at Mt 13:12).+25:29Cf Mt 13:11-12.+25:29Lit From the one who does not have. ME (see note at Mt 13:12).+25:29Cf Mt 13:12, Lk 8:18.+25:31Cf Is 40:5; Ezk 1:26-28, 3:12-13, 3:23; Dn 7:13-14.+25:31Cf Mt 13:41, 16:27.+25:31Or on his glorious throne, or on the throne of his glory. Cf Ex 24:17, 33:22; Ps 89:3-4, 89:29, 89:36; Is 4:2-6, 9:7, 11:10-11; Jr 3:17-18, 17:12; Ezk 1:26-28, 43:7; Lk 1:32-33.+25:32Or nations.+25:32Cf Is 2:1-4; Jl 3:1-3.+25:32Cf Ezk 34:17-20.+25:34Cf Gn 12:3, 18:18, 22:18, 26:4, 28:14.+25:34Cf Mt 19:28; Re 21:7.+25:34Cf Gn 1:26-28, 2:7-8, 3:23-24; Ps 8:5-8, 115:16; Is 51:3; 1 Co 2:9; Heb 2:5-9, 11:16.+25:35Or a stranger.+25:36Cf Lv 26:16, 26:33; Dt 4:27, 28:22, 28:48, 28:64, 30:3; Ps 79:11-13, 102:20-22; Is 11:11-12, 42:22-25; Ezk 16:39, 20:23, 20:35-36; Am 9:9; Zc 14:1-2.+25:40Cf Dt 4:20, 32:8-9; 2 Ch 7:14; Pr 14:31; 17:5; Jr 14:9, 15:16; Is 63:19; Dn 9:18; Am 9:12; Zc 2:8; Ac 9:5; Re 12:6, 14.+25:41Lit he.+25:41Cf Gn 12:3.+25:41Cf Is 30:33, 66:24; Re 14:9-11, 19:20, 20:10, 20:14-15.+25:45Lit he.+25:46The opposite of “life of the age to come” (typically rendered as “eternal life”; see note at the end of this verse) is meant here. It is referring to the lake of fire (see v 41 above).+25:46Lit [go] into. The verb is implied from the preceding clause. The meaning is “enter” (cf, eg, Mt 18:8).+25:46This is a more literal rendering of ζωὴν αἰώνιον ( zōēn aiōnion), which most English translations render as “eternal life.” See UBSHS (Jn), 88.