1 9:1 sn: His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance. 2 9:2 tn: Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance. 3 9:2 tn: Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity. 4 9:2 tn: Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106. 5 9:2 sn: The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man. 6 9:2 sn: The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving. 7 9:3 tn: Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative. 8 9:3 tn: Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4. 9 9:3 sn: Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry. 10 9:5 sn: Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin. 11 9:6 sn: Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man). 12 9:6 sn: The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here. 13 9:6 sn: Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly. 14 9:6 tn: Grk “to your house.” 15 9:7 tn: Grk “to his house.” 16 9:8 tn: Here δέ (de) has not been translated. 17 9:8 tc: Most witnesses (C L Θ 0233 Ë13 Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 Ë1 33 892 1424 al lat co and thus is surely authentic. 18 9:8 tn: Grk “people.” The plural of ἄνθρωπος (anqrwpo”) usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi”) has been translated here as “men” rather than as the more generic “people.” 19 9:9 tn: While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings. sn: The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor. 20 9:10 tn: Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated. 21 9:10 tn: Grk “he”; the referent (Jesus) has been supplied in the translation for clarity. 22 9:10 tn: Grk “was reclining at table.” sn: As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. 23 9:10 tn: Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity. 24 9:10 sn: See the note on tax collectors in 5:46. 25 9:11 sn: See the note on Pharisees in 3:7. 26 9:11 sn: The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean. 27 9:12 tn: Here δέ (de) has not been translated. 28 9:12 sn: Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment. 29 9:13 sn: A quotation from Hos 6:6 (see also Matt 12:7). 30 9:14 sn: John refers to John the Baptist. 31 9:14 tn: Grk “him”; the referent (Jesus) has been supplied in the translation for clarity. 32 9:14 sn: See the note on Pharisees in 3:7. 33 9:14 sn: John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly ( Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday. 34 9:15 tn: Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7). 35 9:15 sn: The expression while the bridegroom is with them is an allusion to messianic times ( John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38). 36 9:15 tn: Grk “days.” 37 9:15 sn: The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13ff. 38 9:17 sn: Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins. 39 9:17 sn: The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God. 40 9:20 tn: Grk “And behold a woman.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). 41 9:20 sn: Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean. 42 9:20 sn: The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity. 43 9:20 tn: Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular. 44 9:21 tn: The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak. 45 9:21 tn: Grk “saved.” sn: In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Mark 5:28 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.” 46 9:22 tn: Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing. 47 9:22 tn: Grk “saved.” 48 9:24 tn: Grk “They were laughing at him.” The imperfect verb has been taken ingressively. 49 9:26 tn: For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79. 50 9:27 tn: Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. 51 9:27 sn: Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace. 52 9:27 sn: There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]). 53 9:28 tn: Here δέ (de) has not been translated. 54 9:28 tn: Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation. 55 9:31 tn: For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79. 56 9:32 tn: Here δέ (de) has not been translated. 57 9:32 tn: Grk “away, behold, they brought a man to him.” 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). 58 9:34 sn: See the note on Pharisees in 3:7. 59 9:34 tn: Or “prince.” 60 9:34 tc: Although codex Cantabrigiensis (D), along with a few other Western versional and patristic witnesses, lacks this verse, virtually all other witnesses have it. The Western text’s reputation for free alterations as well as the heightened climax if v. 33 concludes this pericope explains why these witnesses omitted the verse. 61 9:35 tn: Or “cities.” 62 9:35 sn: See the note on synagogues in 4:23. 63 9:35 tn: Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons. 64 9:36 tn: Here δέ (de) has not been translated. 65 9:36 tn: Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived. 66 9:38 sn: The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process. 67 9:38 tn: Grk “to thrust out.”