Read the Gospels in 40 Days

Footnotes

1. Matthew 15:1 sn See the note on Pharisees in 3:7.
2. Matthew 15:1 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
3. Matthew 15:1 tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.
4. Matthew 15:2 tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autōn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ƒ¹ 579 700 892 1424 f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁸ has the pronoun in brackets, indicating doubts as to its authenticity.
5. Matthew 15:2 tn Grk “when they eat bread.”
6. Matthew 15:3 tn Grk “But answering, he said to them.”
7. Matthew 15:4 tc Most mss (א*^,2b C L N W Γ Δ 0106 33 565 1241 1424 M) have an expanded introduction here; instead of “For God said,” they read “For God commanded, saying” (ὁ γὰρ θεὸς ἐνετείλατο λέγων, ho gar theos eneteilato legōn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (“the commandment of God”) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple εἶπεν (eipen, “[God] said”) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (א^2a B D Θ 073 ƒ^{1, 13} 579 700 892 lat co, as well as other versions and fathers).
8. Matthew 15:4 sn A quotation from Exod 20:12; Deut 5:16.
9. Matthew 15:4 sn A quotation from Exod 21:17; Lev 20:9.
10. Matthew 15:5 tn Grk “is a gift,” that is, something dedicated to God.
11. Matthew 15:6 tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L N W Γ Δ Θ 0106 ƒ¹ 1424 M) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, ē tēn mētera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai tēn mētera autou, “and his mother”] in Φ 565 1241 bo and ἢ τὴν μητέρα [“or mother”] in 073 ƒ¹³ 33 579 700 892), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and significant witnesses (א B D a e sy^c sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of—ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mē), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).
12. Matthew 15:8 tn The term “heart” is a collective singular in the Greek text.
13. Matthew 15:9 sn A quotation from Isa 29:13.
14. Matthew 15:10 tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.
15. Matthew 15:11 tn Grk “but what.”
16. Matthew 15:12 sn See the note on Pharisees in 3:7.
17. Matthew 15:13 tn Grk “And answering, he said.”
18. Matthew 15:14 tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א^2a C L N W Z Γ Δ Θ ƒ^{1, 13} 33 579 700 1241 1424 M lat; SBL). The omission of “of the blind” is read by א*^,2b B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tuphloi, “blind”) right before the word τυφλῶν (tuphlōn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is autographic: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA²⁸ places τυφλῶν in brackets, indicating doubts as to its authenticity.
19. Matthew 15:14 tn Grk “If blind leads blind.”
20. Matthew 15:15 tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.
21. Matthew 15:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
22. Matthew 15:17 tn Or “into the latrine.”
23. Matthew 15:20 tn Grk “but to eat with unwashed hands does not defile a person.”
24. Matthew 15:22 tn Grk “And behold a Canaanite.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
25. Matthew 15:22 tn Grk The participle ἐξελθοῦσα (exelthousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.
26. Matthew 15:22 tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
27. Matthew 15:23 tn Here καί (kai) has been translated as “Then.”
28. Matthew 15:23 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
29. Matthew 15:24 tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.
30. Matthew 15:25 tn In this context the verb προσκυνέω (proskuneō), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).
31. Matthew 15:25 tn Grk “she bowed down to him, saying.”
32. Matthew 15:26 tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.
33. Matthew 15:26 tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.
34. Matthew 15:26 tn Grk “And answering, he said.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
35. Matthew 15:27 tn Grk “she said.”
36. Matthew 15:28 tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.
37. Matthew 15:28 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
38. Matthew 15:30 tn Here καί (kai) has been translated as “Then.”
39. Matthew 15:30 tn Here καί (kai) has not been translated.
40. Matthew 15:36 tn Grk “was giving them to the disciples, and the disciples to the crowd.”
41. Matthew 15:37 tn Here καί (kai) has not been translated.
42. Matthew 15:38 tc ‡ Although most witnesses (B C L N W Γ Δ ƒ¹³ 33 1424 M f sy^s,p,h mae) read “women and children” instead of “children and women,” this is likely a harmonization to Matt 14:21. A decision is difficult here, but since “children and women” is found in early and geographically widespread witnesses (e.g., א D [Θ ƒ¹] 579 lat sy^c sa bo), and has more compelling internal arguments on its side, it is likely the reading of the initial text. NA²⁸, however, agrees with the majority of witnesses.
43. Matthew 15:38 tn Grk “And those eating were 4,000 men, apart from children and women.”
44. Matthew 15:39 sn See the note at Matt 4:21 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
45. Matthew 15:39 sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.
46. Matthew 16:1 sn See the note on Pharisees in 3:7.
47. Matthew 16:1 sn See the note on Sadducees in 3:7.
48. Matthew 16:1 tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.
49. Matthew 16:1 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
50. Matthew 16:2 tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.
51. Matthew 16:3 tn Or “red and gloomy” (L&N 14.56).
52. Matthew 16:3 tn Grk “The face of the sky you know how to discern.”
53. Matthew 16:4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
54. Matthew 16:6 sn See the note on Pharisees in 3:7.
55. Matthew 16:6 sn See the note on Sadducees in 3:7.
56. Matthew 16:7 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ saying about the Pharisees and Sadducees.
57. Matthew 16:8 tn Or “becoming aware of it.”
58. Matthew 16:8 tn Or “discussing.”
59. Matthew 16:13 tn Here δέ (de) has not been translated.
60. Matthew 16:13 tn Grk “he asked his disciples, saying.” The participle λέγων (legōn) is redundant and has been left untranslated.
61. Matthew 16:14 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
62. Matthew 16:16 tn Grk “And answering, Simon Peter said.”
63. Matthew 16:16 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
64. Matthew 16:17 tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokritheis) is redundant, but the syntax of this phrase has been modified for clarity.
65. Matthew 16:17 tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.
66. Matthew 16:18 tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14). Some translations render this by its modern equivalent, “hell”; others see it as a reference to the power of death.
67. Matthew 16:20 tc Most mss (א² C W Γ 579 1241 M lat bo) have “Jesus, the Christ” (᾿Ιησοῦς ὁ Χριστός, Iēsous ho Christos) here, while D has “Christ Jesus” (ὁ Χριστὸς ᾿Ιησοῦς). On the one hand, this is a much harder reading than the mere Χριστός, because the name Jesus was already well known for the disciples’ master—both to them and to others. Whether he was the Messiah is the real focus of the passage. But the addition of “Jesus” is surely too hard a reading: There are no other texts in which the Lord tells his disciples not to disclose his personal name. Further, it is plainly a motivated reading in that scribes had the proclivity to add ᾿Ιησοῦς to Χριστός or to κύριος (kurios, “Lord”), regardless of whether such was appropriate to the context. In this instance it clearly is not, and it only reveals that scribes sometimes, if not often, did not think about the larger interpretive consequences of their alterations to the text. Further, the shorter reading is well supported by א* B L Δ Θ ƒ^{1, 13} 565 700 1424 it sa.tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
68. Matthew 16:21 tn Grk “From then.”
69. Matthew 16:21 sn The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
70. Matthew 16:21 tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.
71. Matthew 16:22 tn Grk “began to rebuke him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
72. Matthew 16:22 tn Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!”
73. Matthew 16:23 tn Grk “people.”
74. Matthew 16:24 tn Grk “to come after me.”
75. Matthew 16:24 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
76. Matthew 16:24 sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
77. Matthew 16:25 tn Grk “soul” (throughout vv. 25-26). See the discussion of this Greek term in the note on “life” in Matt 10:39.
78. Matthew 16:25 sn The Greek word translated life can refer to both earthly, physical life and inner, transcendent life (one’s “soul”). In the context, if a person is not willing to suffer the world’s rejection and persecution in order to follow Jesus but instead seeks to retain his physical life, then that person will lose both physical life and inner, transcendent life (at the judgment). On the other hand, the one who willingly gives up earthly, physical life to follow Jesus (“loses his life because of me”) will ultimately find one’s “soul” (note that the parallel in John’s Gospel speaks of “guarding one’s ‘soul’ for eternal life” (John 12:25).
79. Matthew 16:25 tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα (heneka) indicates the cause or reason for something (BDAG 334 s.v. 1).
80. Matthew 16:26 tn Grk “a man,” but ἄνθρωπος (anthrōpos) is used in a generic sense here to refer to both men and women.
81. Matthew 16:27 sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.
82. Matthew 16:28 tn Grk “Truly (ἀμήν, amēn), I say to you.”
83. Matthew 16:28 tn The Greek negative here (οὐ μή, ou mē) is the strongest possible.
84. Matthew 16:28 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
85. Matthew 16:28 sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.