Matius 7:20

7:20 So then, you will recognize them by their fruit.

Matius 26:72

26:72 He denied it again with an oath, “I do not know the man!”

Matius 25:12

25:12 But he replied, ¹  ‘I tell you the truth, ²  I do not know you!’

Matius 26:74

26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. ³ 

Matius 11:27

11:27 All things have been handed over to me by my Father. ⁴  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ⁵  to reveal him.

Matius 7:16

7:16 You will recognize them by their fruit. Grapes are not gathered ⁶  from thorns or figs from thistles, are they? ⁷ 

Matius 14:35

14:35 When the people ⁸  there recognized him, they sent word into all the surrounding area, and they brought all their sick to him.

Matius 7:23

7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ ⁹ 

Matius 17:12

17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In ¹⁰  the same way, the Son of Man will suffer at their hands.”

Matius 27:16

27:16 At that time they had in custody a notorious prisoner named Jesus ¹¹  Barabbas.

Matius 12:33

Trees and Their Fruit

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

Matius 25:24

25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed,

Matius 26:34-35

26:34 Jesus said to him, “I tell you the truth, ¹³  on this night, before the rooster crows, you will deny me three times.” 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.

Matius 26:75

26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. ¹⁴ 

Matius 9:4

9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts?

Matius 6:32

6:32 For the unconverted ¹⁵  pursue these things, and your heavenly Father knows that you need them.

Matius 5:47

5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they?

Matius 6:7

6:7 When ¹⁶  you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard.

Matius 5:8

5:8 “Blessed are the pure in heart, for they will see God.

Matius 12:25

12:25 Now when Jesus ¹⁷  realized what they were thinking, he said to them, ¹⁸  “Every kingdom divided against itself is destroyed, ¹⁹  and no town or house divided against itself will stand.

Matius 18:17

18:17 If ²⁰  he refuses to listen to them, tell it to the church. If ²¹  he refuses to listen to the church, treat him like ²²  a Gentile ²³  or a tax collector. ²⁴ 

Matius 27:8

27:8 For this reason that field has been called the “Field of Blood” to this day.

Matius 10:18

10:18 And you will be brought before governors and kings ²⁵  because of me, as a witness to them and the Gentiles.

Matius 10:32-33

10:32 “Whoever, then, acknowledges ²⁶  me before people, I will acknowledge ²⁷  before my Father in heaven. 10:33 But whoever denies me before people, I will deny him also before my Father in heaven.

Matius 20:19

20:19 and will turn him over to the Gentiles to be mocked and flogged severely ²⁸  and crucified. ²⁹  Yet ³⁰  on the third day, he will be raised.”

Matius 20:25

20:25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them.

Matius 7:17

7:17 In the same way, every good tree bears good fruit, but the bad ³¹  tree bears bad fruit.

Matius 26:48

26:48 (Now the betrayer ³²  had given them a sign, saying, “The one I kiss is the man. ³³  Arrest him!”) ³⁴ 

Matius 13:55

13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? ³⁵  And aren’t his brothers James, Joseph, Simon, and Judas?

Matius 16:3

16:3 and in the morning, ‘It will be stormy today, because the sky is red and darkening.’ ³⁶  You know how to judge correctly the appearance of the sky, ³⁷  but you cannot evaluate the signs of the times.

Matius 26:18

26:18 He ³⁸  said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’”

Matius 26:71

26:71 When ³⁹  he went out to the gateway, another slave girl ⁴⁰  saw him and said to the people there, “This man was with Jesus the Nazarene.”

¹ tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.

² tn Grk “Truly (ἀμήν, amhn), I say to you.”

³ tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some mss [Ì^37vid,45 ˹] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (ἐφώνησεν ἀλέκτωρ, efwnhsen alektwr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway.

⁴ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

⁵ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

⁶ tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

⁷ sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.

⁸ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).

⁹ tn Grk “workers of lawlessness.”

¹⁰ tn Here καί (kai) has not been translated.

¹¹ tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ Ë¹ 700* pc sy^s), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Ihsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Criston, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).

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

¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁴ sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.

¹⁵ tn Or “unbelievers”; Grk “Gentiles.”

¹⁶ tn Here δέ (de) has not been translated.

¹⁷ tc The majority of mss read ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (̲¹ א B D 892* sy^s,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity.

¹⁸ sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).

¹⁹ tn Or “is left in ruins.”

²⁰ tn Here δέ (de) has not been translated.

²¹ tn Here δέ (de) has not been translated.

²² tn Grk “let him be to you as.”

²³ tn Or “a pagan.”

²⁴ 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.

²⁵ sn These statements look at persecution both from a Jewish context as the mention of courts and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

²⁶ tn Or “confesses.”

²⁷ tn Grk “I will acknowledge him also.”

sn This acknowledgment will take place at the judgment. On Jesus and judgment, see Luke 22:69; Acts 10:42-43; 17:31.

²⁸ tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

²⁹ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

³⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

³¹ tn Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28).

³² tn Grk “the one who betrays him.”

³³ tn Grk “The one I kiss is he.”

³⁴ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

³⁵ sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).

³⁶ tn Or “red and gloomy” (L&N 14.56).

³⁷ tn Grk “The face of the sky you know how to discern.”

³⁸ tn Here δέ (de) has not been translated.

³⁹ tn Here δέ (de) has not been translated.

⁴⁰ tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).