Matius 5:21

Anger and Murder

5:21 “You have heard that it was said to an older generation, ¹  ‘Do not murder,’ ²  and ‘whoever murders will be subjected to judgment.’

Matius 6:20

6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal.

Matius 6:28

6:28 Why do you worry about clothing? Think about how the flowers ³  of the field grow; they do not work ⁴  or spin.

Matius 6:30

6:30 And if this is how God clothes the wild grass, ⁵  which is here today and tomorrow is tossed into the fire to heat the oven, ⁶  won’t he clothe you even more, ⁷  you people of little faith?

Matius 7:3

7:3 Why ⁸  do you see the speck ⁹  in your brother’s eye, but fail to see ¹⁰  the beam of wood ¹¹  in your own?

Matius 9:14

The Superiority of the New

9:14 Then John’s ¹²  disciples came to Jesus ¹³  and asked, “Why do we and the Pharisees ¹⁴  fast often, ¹⁵  but your disciples don’t fast?”

Matius 10:26

Fear God, Not Man

10:26 “Do ¹⁶  not be afraid of them, for nothing is hidden ¹⁷  that will not be revealed, ¹⁸  and nothing is secret that will not be made known.

Matius 10:29

10:29 Aren’t two sparrows sold for a penny? ¹⁹  Yet not one of them falls to the ground apart from your Father’s will. ²⁰ 

Matius 13:11

13:11 He replied, ²¹  “You have been given ²²  the opportunity to know ²³  the secrets ²⁴  of the kingdom of heaven, but they have not.

Matius 13:13

13:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand.

Matius 14:22

Walking on Water

14:22 Immediately Jesus ²⁵  made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds.

Matius 15:2

15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ²⁶  hands when they eat.” ²⁷ 

Matius 15:11

15:11 What defiles a person is not what goes into the mouth; it is what ²⁸  comes out of the mouth that defiles a person.”

Matius 15:17

15:17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer? ²⁹ 

Matius 16:4

16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then ³⁰  he left them and went away.

Matius 16:22

16:22 So Peter took him aside and began to rebuke him: ³¹  “God forbid, ³²  Lord! This must not happen to you!”

Matius 17:24

The Temple Tax

17:24 After ³³  they arrived in Capernaum, ³⁴  the collectors of the temple tax ³⁵  came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?”

Matius 18:3

18:3 and said, “I tell you the truth, ³⁶  unless you turn around and become like little children, ³⁷  you will never ³⁸  enter the kingdom of heaven!

Matius 18:7

18:7 Woe to the world because of stumbling blocks! It ³⁹  is necessary that stumbling blocks come, but woe to the person through whom they come.

Matius 19:8

19:8 Jesus ⁴⁰  said to them, “Moses permitted you to divorce your wives because of your hard hearts, ⁴¹  but from the beginning it was not this way.

Matius 19:10

19:10 The ⁴²  disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!”

Matius 21:30

21:30 The father ⁴³  went to the other son and said the same thing. This boy answered, ⁴⁴  ‘I will, sir,’ but did not go.

Matius 23:3-4

23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. ⁴⁵  23:4 They ⁴⁶  tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.

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!’” ⁴⁷ 

Matius 25:9

25:9 ‘No,’ they replied. ⁴⁸  ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’

Matius 26:35-36

26:35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.

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 26:53

26:53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions ⁴⁹  of angels right now?

Matius 27:42

27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ⁵⁰  now from the cross, we will believe in him!

[5:21]  ¹ tn Grk “to the ancient ones.”

[5:21]  ² sn A quotation from Exod 20:13; Deut 5:17.

[6:28]  ³ 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]  ⁴ 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.

[6:30]  ⁵ tn Grk “grass of the field.”

[6:30]  ⁶ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[6:30]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[6:30]  ⁷ sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[7:3]  ⁸ tn Here δέ (de) has not been translated.

[7:3]  ⁹ sn The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.

[7:3]  ¹⁰ tn Or “do not notice.”

[7:3]  ¹¹ sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[9:14]  ¹² sn John refers to John the Baptist.

[9:14]  ¹³ tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.

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

[9:14]  ¹⁵ 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.

[10:26]  ¹⁶ tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.

[10:26]  ¹⁷ tn Or “concealed.”

[10:26]  ¹⁸ sn I.e., be revealed by God. The passive voice here and in the next verb see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known.

[10:29]  ¹⁹ sn The penny refers to an assarion, a small Roman copper coin. One of them was worth one-sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest items sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[10:29]  ²⁰ tn Or “to the ground without the knowledge and consent of your Father.”

[13:11]  ²¹ tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:11]  ²² tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[13:11]  ²³ tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[13:11]  ²⁴ tn Grk “the mysteries.”

[13:11]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[14:22]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:2]  ²⁶ tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ²⁷ tn Grk “when they eat bread.”

[15:11]  ²⁸ tn Grk “but what.”

[15:17]  ²⁹ tn Or “into the latrine.”

[16:4]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:22]  ³¹ tn Grk “began to rebuke him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[16:22]  ³² tn Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!”

[17:24]  ³³ tn Here δέ (de) has not been translated.

[17:24]  ³⁴ map For location see Map1 D2; Map2 C3; Map3 B2.

[17:24]  ³⁵ tn Grk “Collectors of the double drachma.” This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or δίδραχμον [didracmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself.

[17:24]  sn The temple tax refers to the half-shekel tax paid annually by male Jews to support the temple (Exod 30:13-16).

[18:3]  ³⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:3]  ³⁷ sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.

[18:3]  ³⁸ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[18:7]  ³⁹ tn Grk “For it.” Here γάρ (gar) has not been translated.

[19:8]  ⁴⁰ tc A few important mss (א Φ pc) have the name “Jesus” here, but it is probably not original. Nevertheless, this translation routinely specifies the referents of pronouns to improve clarity, so that has been done here.

[19:8]  tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[19:8]  ⁴¹ tn Grk “heart” (a collective singular).

[19:10]  ⁴² tc ‡ Some significant witnesses, along with the majority of later mss (̲⁵ C D L W Z 078 Ë^1,13 33 Ï lat sy sa^mss bo), read αὐτοῦ (autou, “his”) after μαθηταί (maqhtai, “disciples”), but this looks to be a clarifying reading. Other early and important witnesses lack the pronoun (Ì^71vid א B Θ e ff¹ g¹ sa^ms mae), the reading adopted here. NA²⁷ includes the pronoun in brackets, indicating doubts as to its authenticity.

[21:30]  ⁴³ tn “And he”; here δέ (de) has not been translated.

[21:30]  ⁴⁴ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.

[23:3]  ⁴⁵ tn Grk “for they say and do not do.”

[23:4]  ⁴⁶ tn Here δέ (de) has not been translated.

[23:39]  ⁴⁷ sn A quotation from Ps 118:26.

[25:9]  ⁴⁸ tn Grk “The wise answered, saying, ‘No.’”

[26:53]  ⁴⁹ sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.

[27:42]  ⁵⁰ tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.