Matius 5:42

5:42 Give to the one who asks you, ¹  and do not reject ²  the one who wants to borrow from you.

Matius 3:14

3:14 But John ³  tried to prevent ⁴  him, saying, “I need to be baptized by you, and yet you come to me?”

Matius 8:18

Challenging Professed Followers

8:18 Now when Jesus saw a large crowd ⁵  around him, he gave orders to go to the other side of the lake. ⁶ 

Matius 15:39

15:39 After sending away the crowd, he got into the boat and went to the region of Magadan. ⁷ 

Matius 16:5

The Yeast of the Pharisees and Sadducees

16:5 When the disciples went to the other side, they forgot to take bread.

Matius 18:30

18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt.

Matius 11:6

11:6 Blessed is anyone ⁸  who takes no offense at me.”

Matius 5:17

Fulfillment of the Law and Prophets

5:17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. ⁹ 

Matius 9:1

Healing and Forgiving a Paralytic

9:1 After getting into a boat he crossed to the other side and came to his own town. ¹⁰ 

Matius 18:16

18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. ¹¹ 

Matius 21:39

21:39 So ¹²  they seized him, ¹³  threw him out of the vineyard, ¹⁴  and killed him.

Matius 13:57

13:57 And so they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own house.”

Matius 25:45

25:45 Then he will answer them, ¹⁵  ‘I tell you the truth, ¹⁶  just as you did not do it for one of the least of these, you did not do it for me.’

Matius 27:34

27:34 and offered Jesus ¹⁷  wine mixed with gall to drink. ¹⁸  But after tasting it, he would not drink it.

Matius 18:17

18:17 If ¹⁹  he refuses to listen to them, tell it to the church. If ²⁰  he refuses to listen to the church, treat him like ²¹  a Gentile ²²  or a tax collector. ²³ 

Matius 5:19

5:19 So anyone who breaks one of the least of these commands and teaches others ²⁴  to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.

Matius 10:14

10:14 And if anyone will not welcome you or listen to your message, shake the dust off ²⁵  your feet as you leave that house or that town.

Matius 6:24

6:24 “No one can serve two masters, for either he will hate ²⁶  the one and love the other, or he will be devoted to the one and despise ²⁷  the other. You cannot serve God and money. ²⁸ 

Matius 11:23

11:23 And you, Capernaum, ²⁹  will you be exalted to heaven? ³⁰  No, you will be thrown down to Hades! ³¹  For if the miracles done among you had been done in Sodom, it would have continued to this day.

Matius 13:15

13:15 For the heart of this people has become dull;

they are hard of hearing,

and they have shut their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their hearts

and turn, and I would heal them.’ ³² 

[5:42]  ¹ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[5:42]  ² tn Grk “do not turn away from.”

[3:14]  ³ tc ‡ The earliest mss (א* B sa) lack the name of John here (“but he tried to prevent him,” instead of “but John tried to prevent him”). It is, however, clearly implied (and is thus supplied in translation). Although the longer reading has excellent support (Ì⁹⁶ א¹ C D^s L W 0233 0250 Ë^1,13 33 Ï lat[t] sy mae bo), it looks to be a motivated and predictable reading: Scribes apparently could not resist adding this clarification.

[3:14]  ⁴ tn The imperfect verb has been translated conatively.

[8:18]  ⁵ tc ‡ Codex B and some Sahidic mss read simply ὄχλον (oclon, “crowd”), the reading that NA²⁷ follows; the first hand of א, as well as ˹ and a few others, has ὄχλους (oclous, “crowds”); other witnesses read πολὺν ὄχλον (polun oclon, “a large crowd”). But the reading most likely to be original seems to be πολλούς ὄχλους (pollou" oclou"). It is found in א² C L Θ 0233 ˹³ 33 Ï lat; it is judged to be superior on internal grounds (the possibility of accidental omission of πολλούς/πολύν in isolated witnesses) and, to a lesser extent, external grounds (geographically widespread, various texttypes). For reasons of English style, however, this phrase has been translated as “a large crowd.”

[8:18]  ⁶ tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

[15:39]  ⁷ sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.

[11:6]  ⁸ tn Grk “whoever.”

[5:17]  ⁹ tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.

[9:1]  ¹⁰ sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.

[18:16]  ¹¹ sn A quotation from Deut 19:15.

[21:39]  ¹² tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.

[21:39]  ¹³ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[21:39]  ¹⁴ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[25:45]  ¹⁵ tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[25:45]  ¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[27:34]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[27:34]  ¹⁸ sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.

[18:17]  ¹⁹ tn Here δέ (de) has not been translated.

[18:17]  ²⁰ tn Here δέ (de) has not been translated.

[18:17]  ²¹ tn Grk “let him be to you as.”

[18:17]  ²² tn Or “a pagan.”

[18:17]  ²³ sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.

[5:19]  ²⁴ tn Grk “teaches men” ( in a generic sense, people).

[10:14]  ²⁵ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[6:24]  ²⁶ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[6:24]  ²⁷ tn Or “and treat [the other] with contempt.”

[6:24]  ²⁸ tn Grk “God and mammon.”

[6:24]  sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.

[11:23]  ²⁹ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[11:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[11:23]  ³⁰ tn The interrogative particle introducing this question expects a negative reply.

[11:23]  ³¹ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).

[13:15]  ³² sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.