Matius 23:21

23:21 And whoever swears by the temple swears by it and the one who dwells in it.

Matius 1:21

1:21 She will give birth to a son and you will name him ¹  Jesus, ²  because he will save his people from their sins.”

Matius 3:17

3:17 And ³  a voice from heaven said, ⁴  “This is my one dear Son; ⁵  in him ⁶  I take great delight.” ⁷ 

Matius 4:10

4:10 Then Jesus said to him, “Go away, ⁸  Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” ⁹ 

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 7:27

7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” ¹⁰ 

Matius 8:17

8:17 In this way what was spoken by Isaiah the prophet was fulfilled: ¹¹ 

“He took our weaknesses and carried our diseases.” ¹² 

Matius 10:26

Fear God, Not Man

10:26 “Do ¹³  not be afraid of them, for nothing is hidden ¹⁴  that will not be revealed, ¹⁵  and nothing is secret that will not be made known.

Matius 12:36

12:36 I ¹⁶  tell you that on the day of judgment, people will give an account for every worthless word they speak.

Matius 12:50

12:50 For whoever does the will of my Father in heaven is ¹⁷  my brother and sister and mother.”

Matius 13:11

13:11 He replied, ¹⁸  “You have been given ¹⁹  the opportunity to know ²⁰  the secrets ²¹  of the kingdom of heaven, but they have not.

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 14:23

14:23 And after he sent the crowds away, he went up the mountain by himself to pray. When evening came, he was there alone.

Matius 14:35

14:35 When the people ²²  there recognized him, they sent word into all the surrounding area, and they brought all their sick to him.

Matius 15:5

15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” ²³ 

Matius 15:14

15:14 Leave them! They are blind guides. ²⁴  If someone who is blind leads another who is blind, ²⁵  both will fall into a pit.”

Matius 18:3

18:3 and said, “I tell you the truth, ²⁶  unless you turn around and become like little children, ²⁷  you will never ²⁸  enter the kingdom of heaven!

Matius 18:7

18:7 Woe to the world because of stumbling blocks! It ²⁹  is necessary that stumbling blocks come, but woe to the person through whom they come.

Matius 18:13

18:13 And if he finds it, I tell you the truth, ³⁰  he will rejoice more over it than over the ninety-nine that did not go astray.

Matius 19:3

19:3 Then some Pharisees ³¹  came to him in order to test him. They asked, “Is it lawful ³²  to divorce a wife for any cause?” ³³ 

Matius 19:5

19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? ³⁴ 

Matius 19:23

19:23 Then Jesus said to his disciples, “I tell you the truth, ³⁵  it will be hard for a rich person to enter the kingdom of heaven!

Matius 19:26

19:26 Jesus ³⁶  looked at them and replied, “This is impossible for mere humans, ³⁷  but for God all things are possible.”

Matius 20:12-13

20:12 saying, ‘These last fellows worked one hour, and you have made them equal to us who bore the hardship and burning heat of the day.’ 20:13 And the landowner ³⁸  replied to one of them, ³⁹  ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? ⁴⁰ 

Matius 21:44

21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” ⁴¹ 

Matius 23:4

23:4 They ⁴²  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 24:6

24:6 You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. ⁴³ 

Matius 26:40

26:40 Then he came to the disciples and found them sleeping. He ⁴⁴  said to Peter, “So, couldn’t you stay awake with me for one hour?

Matius 26:61

26:61 and declared, “This man ⁴⁵  said, ‘I am able to destroy the temple of God and rebuild it in three days.’”

[1:21]  ¹ tn Grk “you will call his name.”

[1:21]  ² sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[3:17]  ³ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ⁴ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  ⁵ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:17]  sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.

[3:17]  ⁶ tn Grk “in whom.”

[3:17]  ⁷ tn Or “with whom I am well pleased.”

[3:17]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[4:10]  ⁸ tc The majority of later witnesses (C² D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*^vid K P W Δ 0233 Ë^1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.

[4:10]  ⁹ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[7:27]  ¹⁰ tn Grk “and great was its fall.”

[8:17]  ¹¹ tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.

[8:17]  ¹² sn A quotation from Isa 53:4.

[10:26]  ¹³ tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.

[10:26]  ¹⁴ tn Or “concealed.”

[10:26]  ¹⁵ 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.

[12:36]  ¹⁶ tn Here δέ (de) has not been translated.

[12:50]  ¹⁷ tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.

[13:11]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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).

[14:35]  ²² 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).

[15:5]  ²³ tn Grk “is a gift,” that is, something dedicated to God.

[15:14]  ²⁴ tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א¹ C L W Z Θ Ë^1,13 33 Ï lat). The shorter reading is read by א*^,2 B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tufloi, “blind”) right before the word τυφλῶν (tuflwn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is original: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA²⁷ places τυφλῶν in brackets, indicating doubts as to its authenticity.

[15:14]  ²⁵ tn Grk “If blind leads blind.”

[18:3]  ²⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:3]  ²⁷ 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]  ²⁸ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[18:7]  ²⁹ tn Grk “For it.” Here γάρ (gar) has not been translated.

[18:13]  ³⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:3]  ³¹ tn Grk “And Pharisees.”

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

[19:3]  ³² 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]  ³³ 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.

[19:5]  ³⁴ sn A quotation from Gen 2:24.

[19:23]  ³⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:26]  ³⁶ tn Here δέ (de) has not been translated.

[19:26]  ³⁷ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.

[20:13]  ³⁸ tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.

[20:13]  ³⁹ tn Grk “And answering, he said to one of them.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.

[20:13]  ⁴⁰ tn Grk “for a denarius a day.”

[21:44]  ⁴¹ tc A few witnesses, especially of the Western text (D 33 it sy^s Or Eus^syr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë^1,13 Ï lat sy^c,p,h co and should be included as authentic.

[21:44]  tn Grk “on whomever it falls, it will crush him.”

[21:44]  sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.

[23:4]  ⁴² tn Here δέ (de) has not been translated.

[24:6]  ⁴³ tn Grk “it is not yet the end.”

[26:40]  ⁴⁴ tn Here καί (kai) has not been translated.

[26:61]  ⁴⁵ tn Grk “This one.”