Matius 4:4

4:4 But he answered, ¹  “It is written, ‘Man ²  does not live ³  by bread alone, but by every word that comes from the mouth of God.’” ⁴ 

Matius 5:12

5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matius 5:18

5:18 I ⁵  tell you the truth, ⁶  until heaven and earth pass away not the smallest letter or stroke of a letter ⁷  will pass from the law until everything takes place.

Matius 5:20

5:20 For I tell you, unless your righteousness goes beyond that of the experts in the law ⁸  and the Pharisees, ⁹  you will never enter the kingdom of heaven.

Matius 6:28

6:28 Why do you worry about clothing? Think about how the flowers ¹⁰  of the field grow; they do not work ¹¹  or spin.

Matius 7:5

7:5 You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Matius 7:13

The Narrow Gate

7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it.

Matius 8:11

8:11 I tell you, many will come from the east and west to share the banquet ¹²  with Abraham, Isaac, and Jacob ¹³  in the kingdom of heaven,

Matius 8:34

8:34 Then ¹⁴  the entire town ¹⁵  came out to meet Jesus. And when they saw him, they begged him to leave their region.

Matius 10:27

10:27 What I say to you in the dark, tell in the light, and what is whispered in your ear, ¹⁶  proclaim from the housetops. ¹⁷ 

Matius 12:33

Trees and Their Fruit

12:33 “Make a tree good and its fruit will be good, or make a tree bad ¹⁸  and its fruit will be bad, for a tree is known by its fruit.

Matius 12:35

12:35 The good person ¹⁹  brings good things out of his ²⁰  good treasury, ²¹  and the evil person brings evil things out of his evil treasury.

Matius 13:2

13:2 And such a large crowd gathered around him that he got into a boat to sit while ²²  the whole crowd stood on the shore.

Matius 13:27

13:27 So the slaves ²³  of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’

Matius 13:36

Explanation for the Disciples

13:36 Then he left the crowds and went into the house. And his disciples came to him saying, “Explain to us the parable of the weeds in the field.”

Matius 14:2

14:2 and he said to his servants, “This is John the Baptist. He has been raised from the dead! And because of this, miraculous powers are at work in him.”

Matius 16:14

16:14 They answered, “Some say John the Baptist, others Elijah, ²⁴  and others Jeremiah or one of the prophets.”

Matius 16:17

16:17 And Jesus answered him, ²⁵  “You are blessed, Simon son of Jonah, because flesh and blood ²⁶  did not reveal this to you, but my Father in heaven!

Matius 19:3

19:3 Then some Pharisees ²⁷  came to him in order to test him. They asked, “Is it lawful ²⁸  to divorce a wife for any cause?” ²⁹ 

Matius 20:18

20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. ³⁰  They will condemn him to death,

Matius 23:9

23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven.

Matius 23:39

23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” ³¹ 

Matius 24:22

24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short.

Matius 26:34

26:34 Jesus said to him, “I tell you the truth, ³²  on this night, before the rooster crows, you will deny me three times.”

Matius 26:45

26:45 Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners.

Matius 26:65

26:65 Then the high priest tore his clothes and declared, ³³  “He has blasphemed! Why do we still need witnesses? Now ³⁴  you have heard the blasphemy!

[4:4]  ¹ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

[4:4]  ² tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ³ tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).

[4:4]  ⁴ sn A quotation from Deut 8:3.

[5:18]  ⁵ tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.

[5:18]  ⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[5:18]  ⁷ tn Grk “Not one iota or one serif.”

[5:18]  sn The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).

[5:20]  ⁸ tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[5:20]  ⁹ sn See the note on Pharisees in 3:7.

[6:28]  ¹⁰ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[6:28]  ¹¹ tn Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English reads better in terms of cadence with a single syllable.

[8:11]  ¹² tn Grk “and recline at table,” as 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. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.

[8:11]  sn 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.

[8:11]  ¹³ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:34]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[8:34]  ¹⁵ tn Or “city.”

[10:27]  ¹⁶ tn Grk “what you hear in the ear,” an idiom.

[10:27]  ¹⁷ tn The expression “proclaim from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[12:33]  ¹⁸ tn Grk “rotten.” The word σαπρός, modifying both “tree” and “fruit,” can also mean “diseased” (L&N 65.28).

[12:35]  ¹⁹ tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.

[12:35]  ²⁰ tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215).

[12:35]  ²¹ sn The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45).

[13:2]  ²² tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[13:27]  ²³ tn See the note on the word “slave” in 8:9.

[16:14]  ²⁴ 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.

[16:17]  ²⁵ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ²⁶ 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.

[19:3]  ²⁷ tn Grk “And Pharisees.”

[19:3]  sn See the note on Pharisees in 3:7.

[19:3]  ²⁸ tc ‡ Most mss have either ἀνθρώπῳ (anqrwpw, “for a man” [so א² C D W Θ 087 Ë^1,13 33 Ï latt]) or ἀνδρί (andri, “for a husband” [1424^c pc]) before the infinitive ἀπολῦσαι (apolusai, “to divorce”). The latter reading is an assimilation to the parallel in Mark; the former reading may have been motivated by the clarification needed (especially to give the following αὐτοῦ [autou, “his”] an antecedent). But a few significant mss (א* B L Γ 579 [700] 1424* pc) have neither noun. As the harder reading, it seems to best explain the rise of the others. NA²⁷, however, reads ἀνθρώπῳ here.

[19:3]  ²⁹ sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.

[20:18]  ³⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:39]  ³¹ sn A quotation from Ps 118:26.

[26:34]  ³² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:65]  ³³ tn Grk “the high priest tore his clothes, saying.”

[26:65]  ³⁴ tn Grk “Behold now.” 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).