Matius 4:21

4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat ¹  with Zebedee their father, mending their nets. Then ²  he called them.

Matius 5:13

Salt and Light

5:13 “You are the salt ³  of the earth. But if salt loses its flavor, ⁴  how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people.

Matius 6:2

6:2 Thus whenever you do charitable giving, ⁵  do not blow a trumpet before you, as the hypocrites do in synagogues ⁶  and on streets so that people will praise them. I tell you the truth, ⁷  they have their reward.

Matius 6:5-6

Private Prayer

6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues ⁸  and on street corners so that people can see them. Truly I say to you, they have their reward. 6:6 But whenever you pray, go into your room, ⁹  close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. ¹⁰ 

Matius 6:16

Proper Fasting

6:16 “When ¹¹  you fast, do not look sullen like the hypocrites, for they make their faces unattractive ¹²  so that people will see them fasting. I tell you the truth, ¹³  they have their reward.

Matius 9:17

9:17 And no one pours new wine into old wineskins; ¹⁴  otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins ¹⁵  and both are preserved.”

Matius 12:29

12:29 How ¹⁶  else can someone enter a strong man’s ¹⁷  house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house. ¹⁸ 

Matius 15:36

15:36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds. ¹⁹ 

Matius 17:27

17:27 But so that we don’t offend them, go to the lake and throw out a hook. Take the first fish that comes up, and when you open its mouth, you will find a four drachma coin. ²⁰  Take that and give it to them for me and you.”

Matius 18:28

18:28 After ²¹  he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. ²²  So ²³  he grabbed him by the throat and started to choke him, ²⁴  saying, ‘Pay back what you owe me!’ ²⁵ 

Matius 19:29

19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much ²⁶  and will inherit eternal life.

Matius 21:12

Cleansing the Temple

21:12 Then ²⁷  Jesus entered the temple area ²⁸  and drove out all those who were selling and buying in the temple courts, ²⁹  and turned over the tables of the money changers and the chairs of those selling doves.

Matius 21:41

21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”

Matius 22:13

22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’

Matius 24:3

Signs of the End of the Age

24:3 As ³⁰  he was sitting on the Mount of Olives, his disciples came to him privately and said, “Tell us, when will these things ³¹  happen? And what will be the sign of your coming and of the end of the age?”

Matius 25:41

25:41 “Then he will say ³²  to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!

Matius 25:44

25:44 Then they too will answer, ³³  ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’

Matius 26:39

26:39 Going a little farther, he threw himself down with his face to the ground and prayed, ³⁴  “My Father, if possible, ³⁵  let this cup ³⁶  pass from me! Yet not what I will, but what you will.”

Matius 27:29

27:29 and after braiding ³⁷  a crown of thorns, ³⁸  they put it on his head. They ³⁹  put a staff ⁴⁰  in his right hand, and kneeling down before him, they mocked him: ⁴¹  “Hail, king of the Jews!” ⁴² 

Matius 27:63

27:63 and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’

[4:21]  ¹ tn Or “their boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.

[4:21]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:13]  ³ sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[5:13]  ⁴ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be that both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[6:2]  ⁵ tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).

[6:2]  ⁶ sn See the note on synagogues in 4:23.

[6:2]  ⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[6:5]  ⁸ sn See the note on synagogues in 4:23.

[6:6]  ⁹ sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[6:6]  ¹⁰ tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.

[6:16]  ¹¹ tn Here δέ (de) has not been translated.

[6:16]  ¹² tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”

[6:16]  ¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:17]  ¹⁴ 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.

[9:17]  ¹⁵ 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.

[12:29]  ¹⁶ tn Grk “Or how can.”

[12:29]  ¹⁷ sn The strong man here pictures Satan.

[12:29]  ¹⁸ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[15:36]  ¹⁹ tn Grk “was giving them to the disciples, and the disciples to the crowd.”

[17:27]  ²⁰ sn The four drachma coin was a stater (στατήρ, stathr), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day’s labor (L&N 6.80).

[18:28]  ²¹ tn Here δέ (de) has not been translated.

[18:28]  ²² tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.

[18:28]  ²³ tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.

[18:28]  ²⁴ tn Grk “and he grabbed him and started choking him.”

[18:28]  ²⁵ tn The word “me” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[19:29]  ²⁶ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.

[21:12]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:12]  ²⁸ tn Grk “the temple.”

[21:12]  sn The merchants (those who were selling) would have been located in the Court of the Gentiles.

[21:12]  ²⁹ tn Grk “the temple.”

[21:12]  sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[24:3]  ³⁰ tn Here δέ (de) has not been translated.

[24:3]  ³¹ sn Because the phrase these things is plural, more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

[25:41]  ³² tn Here καί (kai) has not been translated.

[25:44]  ³³ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[26:39]  ³⁴ tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[26:39]  ³⁵ tn Grk “if it is possible.”

[26:39]  ³⁶ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[27:29]  ³⁷ tn Or “weaving.”

[27:29]  ³⁸ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

[27:29]  ³⁹ tn Here καί (kai) has not been translated.

[27:29]  ⁴⁰ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[27:29]  ⁴¹ tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[27:29]  ⁴² tn Or “Long live the King of the Jews!”

[27:29]  sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).