6.11 "sufficient." A guess. Epiousios is rare and of uncertain meaning. Enough for the day, day by day! See below, 34.
6.13 "temptation." Or "do not bring us to the time of trial." Pei- rasmos, from peirazO; see on 4.1, and see Luke 22.40. "from evil." Or "from the evil one."
6.24 "mammon." That is, money.
8.6 "son." Greek pais. This means "child" but, like Latin puer, can also mean "servant," here and elsewhere. Luke (7.2), telling the same story, definitely calls the sufferer a slave (doulos), whereas John (4.46) calls him the man's son.
9.18 "official." Archon. This may mean no more here than "leading citizen" or "important man." Mark (5.22) cails ^rn Jairus, one of the leaders of the synagogue.
10.2 "apostles." The noun apostolos is formed from the verb apo- stello, "send forth," which appears below (5).
11.5 "are told good news." Or "have the gospel preached to them." These phrases, in fact, mean the same thing. See above, 3.1, and note.
13.15 "stiffened." Matthew uses the wordpachyno in much the same sense as Mark's poreo, see Mark 6.52 and note.
13.21 "does not stand fast." Or "is driven from his course"; skan- dalizetai, see on 5.29.
"children." Or "servants." Plural of pais. See 8.6 and note.
"elders." Or "ancestors," see note on Mark 7.3.
15.12 "objected." The Greek is skandalizo, on which see 5.29 and note. The sense here is unusual. One is tempted to translate "were scandalized," which would fit the sense, and "scandal," like "slander," does derive from skandalon. But in view of the basic sense, it is more likely that the Pharisees were "put off."
16.19 "close . . . open." Perhaps, more literally, "bind . . . loose."
"you would put me off." Literally, "you are my skandalon," that is, my misleader, thus like the arch-misleader, Satan.
17.27 "cause . . . trouble." Skandalizo again. The use of the term here introduces a commentary on it in chapter 18, where it appears as "leads astray" (6), "troubles which shall be caused" (7), "makes you go amiss" (8, 9).
"stater." This coin was worth four drachmas, that is, twice two.
"ten thousand talents." A fantastic sum, amounting to millions. The denarius, mentioned below (28), is a day's wage for a laborer, 20.2.
19.12 "sexless men." The Greek word used here is eunouchos, but I have refrained from "eunuch" because only those "made sexless by other men" are commonly so called in English (I do not believe that "have made themselves sexless" denotes self- castration). Eunouchos means "bed-keeper." It fust appears in Herodotus and applies particularly to the King of Persia's castrated harem guards, who also, as the only males admitted to the bedchamber, were his trusted confidential agents.
21.3 "their master." Or "the Lord."
21.35 "one they stoned." I think the sense intended may well be: "One they beat to death, and one they killed with weapons, and one they stoned to death."
23.12 "He who is greater than you." So I read it. But the meaning may be "he who is greatest (the greater) among you."
25.21 "come in and share your master's festivities." Literally, "enter into the joy [chaia] of your master."But as the word euphrosyne can mean either a state of happiness or a joyous occasion, a banquet, so I think chara is here similarly extended. Here and in other passages, the chosen come inside (enter) to the feast, and those not chosen are shut out in the dark.
26.7 "reclined." The custom at dinner was to recline, not sit, at table. See note on Luke 7.38.
26.31 "made to fail me." From skandalizo again.
26.38 "keep watch." That is, or implies, "stay awake."
26.50 See note on Mark 14.46.
27.16 in a number of manuscripts of Matthew the manis called Jesus Barabbas. Bar-Abbas means simply the son of the father.
28.2 in view of the Greek preference for the simple past tense (aoristj where a pluperfect is really meant, I believe it is possible to translate the first pan of this sentence: "And behold, there had been a great earthquake, for the angel of the Lord had come down."
LUKE
1.35 "man." Or "husband."
2.14 Or (variant reading) "good will to men."
2.26 "Anointed." That is, the Christ, or Messiah.
2.37 Or possibly "a widow eighty-four years old."
3.14 "no extortion." The word practically translates into "shake- do^."
3.16 "spoke forth." The word apokrinomai is usually translated "answer," but in the Gospels is frequently used where no question is indicated; but in this particular case "answer" would be acceptable.
3.^W8 For this list, as for that in Matthew 1.2-16, I have done my best to be reasonably consistent. No two translations that I have consulted agree exactly on spellings. Also, some n^es appear in both Greek and Hebrew forms. For "Old Testament characters" I have generally preferred the Hebrew forms (written for our texts, of course, in Greek letters). But Judah of the
Old Testament really has the same name as Judas of the New, and Jacob is the same as James; and Jesus is the Greek form of Joshua.
4.43 "bring the good news." That is, preach the gospel.
7.38 "stood behind by his feet," Jesus, in accordance with the custom of the time and place, was not sitting at a table, but reclining on a couch with his head toward the table and his feet away from it.
11.3 "s^ficient." See Matthew 6.11 and note.
11.51 "the temple." Strictly, "the house," but where the stoning of Zachariah is mentioned in 2 Chronicles 24 it is "the house of God."
12.20 "that soul." That is, "that life," since psyche means both "soul" and "life."
16.22 "to recline close by Abraham." Literally, "to Abraham's bosom," but what this seems to mean is reclining close by him at a feast. See also John 13.23, and for feasting with Abraham, Isaac and Jacob, Matthew 8.11.
21.19 "possess your own souls." Or "win your lives."
21.25 "nations." Or "Gentiles."
22.19-20 The words enclosed in square brackets are not found in all manuscripts, and are thought by many, if not most, scholars to be a later addition.
23.16 "teach him a lesson." The word paideuo properly means "educate," but in Biblical Greek it seems to have the special sense "chastise," that is, have someone whipped.
JOHN
1.1 "the word was God." Or, more literally, "God was the word." 1.15 "he cried out, saying." Or "saying: This is he of whom I said." 1.38 "master." That is, "teacher."
"Messiah." See Matthew 1.16 and note.
"Cephas" and "Peter" both mean "rock." See Matthew 16.18.
"madam." Greek gynai, that is, the form of direct address, or vocative, of gyne. Gyne translates into "woman," "lady," and "wife." Here "woman" in English is merely rude, and in tragedy gynai is, or may be, a term of respect, used by messengers and slaves in addressing queens and great ladies. For the vocative there is no good English equivalent, and in translating I have used various words. Here, perhaps, "mother"?
3.3 "from above." Or "again."
"spirit." The word pneumuma means both "spirit" and "wind" as in verse 8 below.
4.9 "Jew." John uses the term Jew, usuaUy in the plural, Ioudaioi, far more frequently than the other three evangelists put together. Here the use seems to be straightforward and clear. Elsewhere, as in 5.10, 16, 18, "Jews" means the religious authorities who appear in the other Gospels, and sometimes in John, as any or all of "high priests, scribes and Pharisees." Still another usage is exemplified in 11.19 where, from the sequence of thought, "Jews" plainly means "the people of Jerusalem." "have no dealings with." Greek ou gar synchrontai, more literally, "do not share what they use," that is, do not eat and from the same vessels. See Marsh, p. 210.