Matius 5:20

5:20 For I tell you, unless your righteousness goes beyond that of the experts in the law ¹  and the Pharisees, ²  you will never enter the kingdom of heaven.

Matius 7:12

7:12 In ³  everything, treat others as you would want them ⁴  to treat you, ⁵  for this fulfills ⁶  the law and the prophets.

Matius 9:14

The Superiority of the New

9:14 Then John’s ⁷  disciples came to Jesus ⁸  and asked, “Why do we and the Pharisees ⁹  fast often, ¹⁰  but your disciples don’t fast?”

Matius 12:1

Lord of the Sabbath

12:1 At that time Jesus went through the grain fields on a Sabbath. His ¹¹  disciples were hungry, and they began to pick heads of wheat ¹²  and eat them.

Matius 12:4-5

12:4 how he entered the house of God and they ate ¹³  the sacred bread, ¹⁴  which was against the law ¹⁵  for him or his companions to eat, but only for the priests? ¹⁶  12:5 Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty?

Matius 12:24

12:24 But when the Pharisees ¹⁷  heard this they said, “He does not cast out demons except by the power of Beelzebul, ¹⁸  the ruler ¹⁹  of demons!”

Matius 13:27

13:27 So the slaves ²⁰  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 15:12

15:12 Then the disciples came to him and said, “Do you know that when the Pharisees ²¹  heard this saying they were offended?”

Matius 15:23

15:23 But he did not answer her a word. Then ²²  his disciples came and begged him, ²³  “Send her away, because she keeps on crying out after us.”

Matius 15:33

15:33 The disciples said to him, “Where can we get enough bread in this desolate place to satisfy so great a crowd?”

Matius 16:24

16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, ²⁴  he must deny ²⁵  himself, take up his cross, ²⁶  and follow me.

Matius 17:22

Second Prediction of Jesus’ Death and Resurrection

17:22 When ²⁷  they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. ²⁸ 

Matius 19:13

Jesus and Little Children

19:13 Then little children were brought to him for him to lay his hands on them and pray. ²⁹  But the disciples scolded those who brought them. ³⁰ 

Matius 21:38

21:38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let’s kill him and get his inheritance!’

Matius 23:25

23:25 “Woe to you, experts in the law ³¹  and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence.

Matius 24:15

The Abomination of Desolation

24:15 “So when you see the abomination of desolation ³²  – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),

Matius 25:31

The Judgment

25:31 “When ³³  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.

Matius 26:17

The Passover

26:17 Now on the first day of the feast of ³⁴  Unleavened Bread the disciples came to Jesus and said, ³⁵  “Where do you want us to prepare for you to eat the Passover?” ³⁶ 

Matius 26:36

Gethsemane

26:36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.”

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 26:58

26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After ³⁷  going in, he sat with the guards ³⁸  to see the outcome.

Matius 28:8

28:8 So ³⁹  they left the tomb quickly, with fear and great joy, and ran to tell his disciples.

Matius 28:11

The Guards’ Report

28:11 While ⁴⁰  they were going, some ⁴¹  of the guard went into the city and told the chief priests everything that had happened.

[5:20]  ¹ tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[5:20]  ² sn See the note on Pharisees in 3:7.

[7:12]  ³ tn Grk “Therefore in.” Here οὖν (oun) has not been translated.

[7:12]  ⁴ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[7:12]  ⁵ sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.

[7:12]  ⁶ tn Grk “is.”

[9:14]  ⁷ sn John refers to John the Baptist.

[9:14]  ⁸ tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.

[9:14]  ⁹ sn See the note on Pharisees in 3:7.

[9:14]  ¹⁰ 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.

[12:1]  ¹¹ tn Here δέ (de) has not been translated.

[12:1]  ¹² tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[12:4]  ¹³ tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì⁷⁰ C D L W Θ Ë^1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).

[12:4]  ¹⁴ tn Grk “the bread of presentation.”

[12:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5.

[12:4]  ¹⁵ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[12:4]  ¹⁶ sn See 1 Sam 21:1-6.

[12:24]  ¹⁷ sn See the note on Pharisees in 3:7.

[12:24]  ¹⁸ tn Grk “except by Beelzebul.”

[12:24]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[12:24]  ¹⁹ tn Or “prince.”

[13:27]  ²⁰ tn See the note on the word “slave” in 8:9.

[15:12]  ²¹ sn See the note on Pharisees in 3:7.

[15:23]  ²² tn Here καί (kai) has been translated as “Then.”

[15:23]  ²³ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[16:24]  ²⁴ tn Grk “to come after me.”

[16:24]  ²⁵ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[16:24]  ²⁶ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[17:22]  ²⁷ tn Here δέ (de) has not been translated.

[17:22]  ²⁸ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[19:13]  ²⁹ tn Grk “so that he would lay his hands on them and pray.”

[19:13]  ³⁰ tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.

[23:25]  ³¹ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[24:15]  ³² sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:14, 19, 24; Rev 3:10).

[25:31]  ³³ tn Here δέ (de) has not been translated.

[26:17]  ³⁴ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[26:17]  ³⁵ tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[26:17]  ³⁶ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[26:58]  ³⁷ tn Here καί (kai) has not been translated.

[26:58]  ³⁸ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[28:8]  ³⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.

[28:11]  ⁴⁰ tn Here δέ (de) has not been translated.

[28:11]  ⁴¹ tn Grk “behold, some of the guard.” 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).