Matius 26:37

26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed.

Matius 4:2

4:2 After he fasted forty days and forty nights he was famished. ¹ 

Matius 26:38

26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.”

Matius 21:18

The Withered Fig Tree

21:18 Now early in the morning, as he returned to the city, he was hungry.

Matius 26:43

26:43 He came again and found them sleeping; they could not keep their eyes open. ² 

Matius 14:30

14:30 But when he saw the strong wind he became afraid. And starting to sink, he cried out, ³  “Lord, save me!”

Matius 16:28

16:28 I tell you the truth, ⁴  there are some standing here who will not ⁵  experience ⁶  death before they see the Son of Man coming in his kingdom.” ⁷ 

Matius 9:36

9:36 When ⁸  he saw the crowds, he had compassion on them because they were bewildered and helpless, ⁹  like sheep without a shepherd.

Matius 9:8

9:8 When ¹⁰  the crowd saw this, they were afraid ¹¹  and honored God who had given such authority to men. ¹² 

Matius 16:21

First Prediction of Jesus’ Death and Resurrection

16:21 From that time on ¹³  Jesus began to show his disciples that he must go to Jerusalem ¹⁴  and suffer ¹⁵  many things at the hands of the elders, chief priests, and experts in the law, ¹⁶  and be killed, and on the third day be raised.

Matius 27:19

27:19 As ¹⁷  he was sitting on the judgment seat, ¹⁸  his wife sent a message ¹⁹  to him: ²⁰  “Have nothing to do with that innocent man; ²¹  I have suffered greatly as a result of a dream ²²  about him today.”

Matius 12:3

12:3 He ²³  said to them, “Haven’t you read what David did when he and his companions were hungry –

Matius 5:13

Salt and Light

5:13 “You are the salt ²⁴  of the earth. But if salt loses its flavor, ²⁵  how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people.

Matius 15:32

The Feeding of the Four Thousand

15:32 Then Jesus called the ²⁶  disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.”

Matius 17:4

17:4 So ²⁷  Peter said ²⁸  to Jesus, “Lord, it is good for us to be here. If you want, I will make ²⁹  three shelters ³⁰  – one for you, one for Moses, and one for Elijah.”

Matius 17:15

17:15 and said, “Lord, have mercy on my son, because he has seizures ³¹  and suffers terribly, for he often falls into the fire and into the water.

Matius 12:21

12:21 And in his name the Gentiles ³²  will hope.” ³³ 

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 ³⁴  the same way, the Son of Man will suffer at their hands.”

Matius 8:6

8:6 “Lord, ³⁵  my servant ³⁶  is lying at home paralyzed, in terrible anguish.”

Matius 24:12

24:12 and because lawlessness will increase so much, the love of many will grow cold.

Matius 26:8

26:8 When ³⁷  the disciples saw this, they became indignant and said, “Why this waste?

Matius 14:5

14:5 Although ³⁸  Herod ³⁹  wanted to kill John, ⁴⁰  he feared the crowd because they accepted John as a prophet.

Matius 21:46

21:46 They wanted to arrest him, but they were afraid of the crowds, because the crowds ⁴¹  regarded him as a prophet.

Matius 21:26

21:26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.”

Matius 20:34

20:34 Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him.

Matius 14:14

14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick.

Matius 11:30

11:30 For my yoke is easy to bear, and my load is not hard to carry.”

Matius 24:8

24:8 All ⁴²  these things are the beginning of birth pains.

Matius 12:1

Lord of the Sabbath

12:1 At that time Jesus went through the grain fields on a Sabbath. His ⁴³  disciples were hungry, and they began to pick heads of wheat ⁴⁴  and eat them.

Matius 5:3

5:3 “Blessed ⁴⁵  are the poor in spirit, ⁴⁶  for the kingdom of heaven belongs ⁴⁷  to them.

Matius 15:26

15:26 “It is not right ⁴⁸  to take the children’s bread and throw it to the dogs,” ⁴⁹  he said. ⁵⁰ 

Matius 22:22

22:22 Now when they heard this they were stunned, ⁵¹  and they left him and went away.

Matius 22:33

22:33 When the crowds heard this, they were amazed at his teaching.

Matius 25:5

25:5 When ⁵²  the bridegroom was delayed a long time, they all became drowsy and fell asleep.

Matius 25:25

25:25 so ⁵³  I was afraid, and I went and hid your talent in the ground. See, you have what is yours.’

Matius 27:14

27:14 But he did not answer even one accusation, so that the governor was quite amazed.

Matius 27:18

27:18 (For he knew that they had handed him over because of envy.) ⁵⁴ 

Matius 28:8

28:8 So ⁵⁵  they left the tomb quickly, with fear and great joy, and ran to tell his disciples.

Matius 8:27

8:27 And the men ⁵⁶  were amazed and said, ⁵⁷  “What sort of person is this? Even the winds and the sea obey him!” ⁵⁸ 

Matius 11:28

11:28 Come to me, all you who are weary and burdened, and I will give you rest.

Matius 14:26

14:26 When ⁵⁹  the disciples saw him walking on the water ⁶⁰  they were terrified and said, “It’s a ghost!” and cried out with fear.

Matius 14:33

14:33 Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.”

Matius 17:26

17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons ⁶¹  are free.

Matius 18:27

18:27 The lord had compassion on that slave and released him, and forgave him the debt.

Matius 19:25

19:25 The ⁶²  disciples were greatly astonished when they heard this and said, “Then who can be saved?” ⁶³ 

Matius 5:23

5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you,

Matius 8:10

8:10 When ⁶⁴  Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, ⁶⁵  I have not found such faith in anyone in Israel!

Matius 11:29

11:29 Take my yoke ⁶⁶  on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.

Matius 14:9

14:9 Although it grieved the king, ⁶⁷  because of his oath and the dinner guests he commanded it to be given.

Matius 17:22

Second Prediction of Jesus’ Death and Resurrection

17:22 When ⁶⁸  they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. ⁶⁹ 

Matius 6:16

Proper Fasting

6:16 “When ⁷⁰  you fast, do not look sullen like the hypocrites, for they make their faces unattractive ⁷¹  so that people will see them fasting. I tell you the truth, ⁷²  they have their reward.

Matius 11:25

Jesus’ Invitation

11:25 At that time Jesus said, ⁷³  “I praise ⁷⁴  you, Father, Lord ⁷⁵  of heaven and earth, because ⁷⁶  you have hidden these things from the wise ⁷⁷  and intelligent, and revealed them to little children.

Matius 13:22

13:22 The ⁷⁸  seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth ⁷⁹  choke the word, ⁸⁰  so it produces nothing.

Matius 13:54

13:54 Then ⁸¹  he came to his hometown ⁸²  and began to teach the people ⁸³  in their synagogue. ⁸⁴  They ⁸⁵  were astonished and said, “Where did this man get such wisdom and miraculous powers?

Matius 17:27

17:27 But so that we don’t offend them, go to the lake and throw out a hook. Take the first fish that comes up, and when you open its mouth, you will find a four drachma coin. ⁸⁶  Take that and give it to them for me and you.”

Matius 22:16

22:16 They sent to him their disciples along with the Herodians, ⁸⁷  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ⁸⁸  You do not court anyone’s favor because you show no partiality. ⁸⁹ 

[4:2]  ¹ tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”

[26:43]  ² tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).

[14:30]  ³ tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[16:28]  ⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[16:28]  ⁵ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[16:28]  ⁶ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[16:28]  ⁷ sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[9:36]  ⁸ tn Here δέ (de) has not been translated.

[9:36]  ⁹ tn Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.

[9:8]  ¹⁰ tn Here δέ (de) has not been translated.

[9:8]  ¹¹ tc Most witnesses (C L Θ 0233 ˹³ Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 ˹ 33 892 1424 al lat co and thus is surely authentic.

[9:8]  ¹² tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”

[16:21]  ¹³ tn Grk “From then.”

[16:21]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:21]  ¹⁵ sn The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[16:21]  ¹⁶ tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:19]  ¹⁷ tn Here δέ (de) has not been translated.

[27:19]  ¹⁸ tn Or “the judge’s seat.”

[27:19]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[27:19]  ¹⁹ tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[27:19]  ²⁰ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ²¹ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ²² tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

[12:3]  ²³ tn Here δέ (de) has not been translated.

[5:13]  ²⁴ sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[5:13]  ²⁵ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be that both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[15:32]  ²⁶ tc ‡ Although the external evidence is not great (א W Θ 700 pc), the internal evidence for the omission of αὐτοῦ (autou, “his”) after “disciples” is fairly strong. The pronoun may have been added by way of clarification. NA²⁷, however, includes the pronoun, on the basis of the much stronger external evidence.

[17:4]  ²⁷ tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.

[17:4]  ²⁸ tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.

[17:4]  ²⁹ tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C³ D L W Θ [Φ] 0281 Ë^[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.

[17:4]  ³⁰ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[17:4]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.

[17:15]  ³¹ tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).

[12:21]  ³² tn Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[12:21]  ³³ sn Verses 18-21 are a quotation from Isa 42:1-4.

[17:12]  ³⁴ tn Here καί (kai) has not been translated.

[8:6]  ³⁵ tn Grk “and saying, ‘Lord.’” The participle λέγων (legwn) at the beginning of v. 6 is redundant in English and has not been translated.

[8:6]  ³⁶ tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant (Luke 7:7 uses the more common term δοῦλος, doulos). See L&N 87.77.

[26:8]  ³⁷ tn Here δέ (de) has not been translated.

[14:5]  ³⁸ tn Here καί (kai) has not been translated.

[14:5]  ³⁹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[14:5]  ⁴⁰ tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.

[21:46]  ⁴¹ tn Grk “they”; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of “they” in this verse refer to the chief priests and the Pharisees.

[24:8]  ⁴² tn Here δέ (de) has not been translated.

[12:1]  ⁴³ tn Here δέ (de) has not been translated.

[12:1]  ⁴⁴ 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).

[5:3]  ⁴⁵ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[5:3]  ⁴⁶ sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[5:3]  ⁴⁷ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.

[15:26]  ⁴⁸ tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.

[15:26]  ⁴⁹ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[15:26]  sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.

[15:26]  ⁵⁰ tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[22:22]  ⁵¹ tn Grk “they were amazed; they marveled.”

[25:5]  ⁵² tn Here δέ (de) has not been translated.

[25:25]  ⁵³ tn Here καί (kai) has not been translated.

[27:18]  ⁵⁴ sn This is a parenthetical note by the author.

[28:8]  ⁵⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.

[8:27]  ⁵⁶ tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.

[8:27]  ⁵⁷ tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[8:27]  ⁵⁸ sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[14:26]  ⁵⁹ tn Here δέ (de) has not been translated.

[14:26]  ⁶⁰ tn Grk “on the sea”; or “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 25).

[17:26]  ⁶¹ sn See the note on the phrase their sons in the previous verse.

[19:25]  ⁶² tn Here δέ (de) has not been translated.

[19:25]  ⁶³ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[8:10]  ⁶⁴ tn Here δέ (de) has not been translated.

[8:10]  ⁶⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:29]  ⁶⁶ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.

[14:9]  ⁶⁷ tn Grk “and being grieved, the king commanded.”

[14:9]  sn Herod was technically not a king, but this reflects popular usage. See the note on tetrarch in 14:1.

[17:22]  ⁶⁸ tn Here δέ (de) has not been translated.

[17:22]  ⁶⁹ 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.

[6:16]  ⁷⁰ tn Here δέ (de) has not been translated.

[6:16]  ⁷¹ tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”

[6:16]  ⁷² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:25]  ⁷³ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ⁷⁴ tn Or “thank.”

[11:25]  ⁷⁵ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[11:25]  ⁷⁶ tn Or “that.”

[11:25]  ⁷⁷ sn See 1 Cor 1:26-31.

[13:22]  ⁷⁸ tn Here δέ (de) has not been translated.

[13:22]  ⁷⁹ tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[13:22]  ⁸⁰ sn That is, their concern for spiritual things is crowded out by material things.

[13:54]  ⁸¹ tn Here καί (kai) has been translated as “Then.”

[13:54]  ⁸² sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[13:54]  ⁸³ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[13:54]  ⁸⁴ sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

[13:54]  ⁸⁵ tn Grk “synagogue, so that they.” Here ὥστε (Jwste) has not been translated. Instead a new sentence was started in the translation.

[17:27]  ⁸⁶ sn The four drachma coin was a stater (στατήρ, stathr), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day’s labor (L&N 6.80).

[22:16]  ⁸⁷ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ⁸⁸ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ⁸⁹ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”