But while men were sleeping is reproduced in a somewhat natural story-telling style by Good News Translation: “One night, when everyone was asleep.” Men are best interpreted as people in general (Good News Translation, New English Bible, New Jerusalem Bible, New American Bible) rather than as a specific reference to the men who were responsible for the care and cultivation of the field, as with Phillips (“But while his men were asleep”).

His enemy (so also New Jerusalem Bible, New English Bible) is literally “the enemy,” but in such constructions “the” has the force of the possessive his; Good News Translation has “an enemy,” which is also acceptable. One may translate “someone who did not like the man” or “someone who wanted to do harm to the man.” When the parable is allegorized, “the enemy” becomes “the devil” (verse 39).

Came may have to be “went.” Further, some languages will require a destination, as in “went to the fields.”

Weeds is more specifically “darnel” (Barclay, New Jerusalem Bible, New English Bible), a poisonous plant which frequently grows in wheat fields. In the early stages of growth this weed is difficult to distinguish from wheat.

In some languages sowed weeds will have to be “sowed the seeds of weeds” or “sowed the seeds of a poisonous plant.”

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .

And they took offense at him translates a Semitic idiom which Good News Translation represents as “And so they rejected him.” The same verb occurs earlier in the chapter (verse 21) as well as in 11.6, with similar meaning. Die Bibel im heutigen Deutsch translates “And they would have nothing to do with him,” New Jerusalem Bible “And they would not accept him.” Some will have “And they would not believe in him” or “They refused to have anything to do with him.”

Jesus’ response to the people who reject him (A prophet is not … except … own house) is considered a proverbial statement by a number of scholars. Good News Translation alters the difficulty of the compound negative (not without … except) to a more simplified positive expression: “A prophet is respected everywhere except….” Another way to express this is “Everyone respects (or, People everywhere respect) a prophet except those in his own town and his own family.”

Some translators who have understood this statement to be proverbial have wanted to substitute a local proverb with the same meaning, but this is probably not necessary, since the meaning here is quite clear.

For comments on prophet, see 1.22.

Own country: see comments on verse 54.

House obviously refers to people rather than to a physical structure; both Good News Translation and New English Bible have “family.”

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .

Immediately (Good News Translation “At once”) stands in the position of emphasis in the Greek text.

Reached out his hand and caught him is somewhat abbreviated in Good News Translation: “reached out and grabbed hold of him.” In New Jerusalem Bible this part of the verse is translated “Jesus put out his hand at once and held him”; Die Bibel im heutigen Deutsch has “Jesus at once stuck out his hand, took hold of him.”

O man of little faith translates one word in Greek. Good News Translation has “What little faith you have!” and New English Bible “How little faith you have!” Die Bibel im heutigen Deutsch translates “You have too little faith.” It may be necessary to indicate the object of the faith, as in Moffatt: “How little you trust me!” One may also translate “Why don’t you trust me more than that?” or “You ought to trust me more than that!”

Doubt (in the New Testament only here and in 28.17) is the primary meaning of the verb, though it may also mean “hesitate” (New English Bible) or “waver” (An American Translation). The tense is perhaps best represented by Barclay (“begin to doubt”), since Peter’s initial steps on the water would suggest that he did initially have faith that he could go to Jesus.

It is quite common for languages to require the translator to specify what Peter failed to trust. Translators can say “Why didn’t you believe you could walk on the water?” or “Didn’t you believe I could make you walk on the water?”

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .

Yes (so also Phillips; An American Translation “O yes”; New Jerusalem Bible “Ah yes”) translates a Greek particle which indicates affirmation or emphasis. Both Die Bibel im heutigen Deutsch and Zürcher Bibel have “Certainly”; Good News Translation “That’s true”; New English Bible and Barclay “True.” “Please” (New American Bible) is also a possible meaning, as TOB ‘s footnote indicates with reference to Philippians 4.3 and Philemon 20. This would mean a slight modification of the woman’s reply.

This verse makes it clear that the dogs in this passage are indeed pets.

Crumbs are often translated as “scraps that are left over” or “pieces of food that are left.” This is especially true when “bread” in verse 26 is expressed as “food.”

Crumbs that fall is translated “leftovers that fall” by Good News Translation, but an alternative translation of the verb fall is possible, as one authority on the parables notes. Both here and in Luke 16.21 the verb may be given the meaning “to be thrown,” thus resulting in an entirely different scene: Jesus would not be speaking of the crumbs that fall from the table during the course of the meal, but rather of table scraps that are taken after the meal and thrown to the dogs. If this interpretation is accepted, then the present passage may be translated “the leftovers (that are thrown) from their master’s table” or “… that their master gives them.”

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .

In at least five significant respects the first part of this verse differs from the parallel in Mark (8.31–9.1): (1) Mark uses the simple conjunction “and” to join this episode with the previous one, whereas Matthew uses the adverbial phrase From that time. Thus in translation this adverbial marker should be made prominent. (2) In place of the verb “teach” Matthew uses a stronger verb (show), which Good News Translation renders “say plainly to”; both New English Bible and New Jerusalem Bible have “make it clear to,” while Phillips translates “explain to.” The helping verb is correctly rendered began by most all English translations, except that New American Bible has “started to indicate.” The problem with “started to” for English speakers is that it could imply that this is something that Jesus intended to do but did not accomplish. (3) Mark uses the pronoun “them” as an indirect object, which Matthew replaces with the more explicit his disciples, thus laying greater stress upon their role in this learning process. (4) By the construction Jesus … he, Matthew unambiguously identifies Jesus as the one who must experience these sufferings, whereas Mark returns to the phrase “the Son of Man.” It is interesting that this is a reversal of what the two writers did earlier (Matt 16.13; Mark 8.27). (5) Matthew makes specific mention of Jerusalem as the place where Jesus must suffer; neither Mark (8.31) nor Luke (9.22) mention the city by name.

As we indicate above, From that time Jesus began requires a clear adverbial marker like “From then on Jesus began” or “That was the time when Jesus began.”

Quite frequently, as here, must is used in the Gospels of a necessity imposed upon a person in the fulfillment of the divine will (see 17.10; 24.6; 26.54). Some translators have even used a phrase like “that God required that” or “that it was God’s will that” to convey the full force of must.

The elders and chief priests and scribes constituted the highest Jewish council in Jerusalem, known as the Sanhedrin. They had supreme authority in matters of the Jewish faith, and the Roman government even allowed them to exercise some power in the regulation of Jewish life. Elders can often be translated literally and be understood, especially in societies where the men (generally not the women) of a certain age and status are leaders of the community. But otherwise “leaders” can be used. Chief priests and scribes were first mentioned in 2.4 (see comments there).

That he must go … and be killed, and on the third day be raised is shifted into direct discourse in Die Bibel im heutigen Deutsch, Bible en français courant, and Good News Translation: “I must go … I will be put to death, but three days later I will be raised to life.” In addition to the shift to direct discourse, one may also employ an active construction for the passives be killed and be raised: “They will put me to death … God will raise me back to life.”

This sentence often gets a little long and awkward, and some translators break it up into two or more sentences; for example, “Jesus began to explain to his disciples that it was God’s will he go to Jerusalem. There the elders, the chief priests, and the teachers of the Law would cause him to suffer greatly and then would have him killed.” Those who use direct discourse may have “Jesus began to explain to his disciples, ‘I must go to Jerusalem. There the elders, chief priests, and the teachers of the Law will make me suffer many things, and they will have me put to death.’ ”

It is probably better to say “have put to death,” as above, than to render the verse as if the elders and others will actually be the ones killing Jesus.

The verb be raised (Good News Translation “be raised to life”) may also be used with the meaning “rise” (meaning “I will come back to life”; see 14.2 where the same verb is used), but it is better understood as God’s action in raising Jesus back to life. Therefore “But God will raise me back to life” or “But I will be raised back to life” are possible translations.

On the third day (so also New English Bible, New Jerusalem Bible) may be translated “three days later,” as in Good News Translation. Of course, each translator will use whatever expression is natural. For the Jews, the day of the event spoken of was the first day, the day after that was the second day, and the day after that was the third day. Languages which count the day after the event as the first day may have “two days later.” (Note that English is such a language, and therefore Good News Bible is actually translated incorrectly.) But because “third day” or “in three days” are phrases that are frequently used in the Bible with some symbolic value, many translators prefer an expression like that in Revised Standard Version.

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .

Yes appears in Good News Translation as “Of course.” New English Bible translates “He does,” New International Version has “Yes, he does,” and New American Bible has “Of course he does.” Any translation is satisfactory which indicates a strong affirmative. Languages that normally use indirect discourse can have “Peter assured him that Jesus did pay the tax.”

When he came home translates another participial clause in which the subject is not explicitly mentioned, though in the main clause Jesus is stated as subject. New International Version (“When Peter came into the house”) is similar to Good News Translation‘s “When Peter went into the house.” Jerusalem Bible makes the identification explicit, though in an entirely different way: “ ‘Oh yes’ he replied, and went into the house.”

The use of home indicates that the house Peter entered was the one where Jesus lived, and some translators have said “When Peter returned to Jesus’ house” or “… the house where Jesus lived.” This is acceptable, but this fact is not in focus here, and if translators find that the expression they would have to use to include this information makes the sentence long or awkward, then “the house” (Good News Translation) is certainly better.

Jesus spoke to him first, saying is somewhat abbreviated in Good News Translation: “Jesus spoke up first.” New Jerusalem Bible restructures slightly: “But before he could speak.” Barclay is similar: “before he could even mention the matter.”

What do you think? is translated “what is your opinion?” by Good News Translation. New English Bible renders “What do you think about this.” The reference is to the questions which follow. Translators may say “Here is a question, Simon. What do you think about it?” “Simon, what is your answer to this question (I have)?” or “I have a question for you, Simon.”

Simon is used as a noun of address in place of Peter, the name used in the narration. Elsewhere in Matthew’s Gospel Simon occurs in 4.18; 10.2; 16.16, 17.

From whom do kings of the earth take toll or tribute? is a form in which the kings are the subject of a verb for collecting taxes; this may be altered to have the taxpayers as subject: “Who pays … to the kings of the earth.” The focus on who pays can be made explicit with “Who are the people who have to pay taxes and fees to the kings of the earth?” The question may also be restructured slightly: “When kings collect fees and taxes, whom do they take them from?” or “Who are the people that kings make pay taxes and fees?”

The kings of the earth may be rendered more simply as “rulers” or “kings.”

It is probably impossible to draw a firm distinction between toll and tribute; one standard Greek dictionary defines toll as “(indirect) tax, customs, duties” and tribute as “tax, poll tax.” The English translations are quite diverse in the terms which they choose: “tax or toll” (New English Bible), “duty and taxes” (New International Version), “duties and taxes” (An American Translation), “customs or taxes” (Moffatt), and “duties or taxes” (Good News Translation). Translators should feel free to use whatever words are used in their languages for fees and taxes that people often have to pay. It is not necessary to keep the exact distinction between toll and tribute, nor even to use two different words if two different kinds of taxes are not known.

From their sons or from others? is difficult for at least the following reasons: (1) it presupposes the existence of a subject, verb, and object which are not explicitly mentioned here but are implied from the previous question and are understood in the Greek to be carried over to this question (“Do the kings collect these taxes from…?”); and (2) their sons is a Hebrew idiom which will not be understood by many readers with the meaning that it has in the present context. The reference is to citizens of a king’s own country who would normally not have been taxed, whereas others (citizens of conquered countries) would have been taxed. Good News Translation translates their sons … others as “The citizens of the country … the foreigners.” This can also be “From their own people or from foreigners?” The two questions may be restructured into one: “When kings take taxes and fees, do they take them from their own people or from foreigners?”

Today many governments collect taxes and fees from their own people, and some translators may need a footnote indicating that in those days, kings normally taxed the people they had conquered, not their own citizens.

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .

Fellow servants is the same noun used in verses 28 and 29. For many translators, “the king’s other servants (or, officials)” is a natural expression.

Distressed, a verb signifying shock and amazement, is used in the Septuagint of Nehemiah 5.6; Jonah 4.4, 9. The story would have been shocking to Jesus’ disciples also, since it was not customary to imprison a person for debt in Palestine.

Their lord is translated “the king” by Good News Translation. See comment at verse 27, where “the lord of that servant” is also translated “the king” by Good News Translation. In addition, see verse 34.

Reported translates a verb that may be used when a man reports to his superior. Elsewhere in the New Testament it is found only in 13.36. Here “told the king” is probably acceptable.

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .

Truly, I say to you is repeated word for word from verse 23; see also the related form “Again I tell you” of verse 24.

New world (so also Moffatt, An American Translation, Phillips) translates a Greek noun which appears as “New Age” in Good News Translation and New American Bible. This noun literally means “rebirth” or “regeneration,” and elsewhere in the New Testament it is used only in Titus 3.5. The Jewish historian Josephus employs it of the renewal of the land of Israel after a period of hardship, while the Jewish philosopher Philo uses it to describe the renewal of the earth following the flood. Jerusalem Bible translates “when all is made new,” Traduction œcuménique de la Bible “at the time of the renewal of all things,” and New International Version “the renewal of all things.” Barclay and Luther 1984 have “at the rebirth of the world.” However, as one scholar notes, in the context of Matthew’s Gospel it is “hardly likely that it includes a conscious reference to a new creation.” Many translators have wanted to show that new world refers somehow to a coming Messianic Age, and have said “the new world that is to come” or “the new world God will establish.”

Son of man: see comment at 8.20.

Glorious throne (so also Good News Translation, New International Version, An American Translation) is more literally “throne of his glory” (Moffatt; New Jerusalem Bible “his throne of glory”). But this is a Hebrew idiom in which “of glory” is the equivalent of an adjective used to modify “throne,” thus providing the basis for glorious throne. Legitimate also is “his throne in heavenly splendour” (New English Bible), which does not necessarily locate the throne in heaven but rather qualifies it as possessing splendor (or “glory”) of a heavenly origin or nature. In fact, if judging is here equated with “rule,” then Matthew definitely conceives of the place of judgment as being on earth (Jerusalem Bible‘s footnote explains it to have “the biblical sense of ‘govern’ ”).

Not all cultures will be familiar with throne. Some translators have said “king seat” or an equivalent, but another possibility is to recognize that the term is being used here as a symbol of reigning or ruling. An expression such as “sit on his glorious seat to rule,” or simply “establish his glorious rule,” will show this.

Notice how Good News Translation has restructured this verse slightly. A similar rendering is “When the Son of Man establishes his glorious reign in the future new world.”

You who have followed me: Good News Translation alters the verb construction to a noun construction, simultaneously shifting the numeral twelve from a position before thrones (on twelve thrones) to become a modifier of “followers” (“you twelve followers of mine”).

Will … sit on twelve thrones means that each of the twelve followers will sit on a separate throne. As suggested above, judging may best be taken in the sense of “govern” (Jerusalem Bible footnote) or “rule” (Good News Translation), similar to the manner in which the noun “judge” is used in the Old Testament of one who was “ruler” of a tribe or a group of tribes.

Translators can treat thrones as they did throne above; for example, “You twelve men who are my followers will become rulers also and rule the twelve tribes of Israel.”

The fact that the twelve tribes had been dispersed and integrated into other nations over the centuries, and that the Jews hoped for their reestablishment, cannot be rendered in the text. Therefore the twelve tribes of Israel is usually translated literally, and the historical information about them may be placed in a footnote. But translators can also say “the twelve tribes founded by our ancestor Israel.”

It is possible that the twelve tribes of Israel is used here of the New Israel (that is, the church), but this is an identity which cannot be made in the translation itself. In any case, the literal meaning is the more natural one, and there is no reason to depart from this interpretation.

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .