Matius 28:3

28:3 His ¹  appearance was like lightning, and his clothes were white as snow.

Matius 17:2

17:2 And he was transfigured before them. ²  His ³  face shone like the sun, and his clothes became white as light.

Matius 16:3

16:3 and in the morning, ‘It will be stormy today, because the sky is red and darkening.’ ⁴  You know how to judge correctly the appearance of the sky, ⁵  but you cannot evaluate the signs of the times.

Matius 22:20

22:20 Jesus ⁶  said to them, “Whose image ⁷  is this, and whose inscription?”

Matius 6:8

6:8 Do ⁸  not be like them, for your Father knows what you need before you ask him.

Matius 7:15

A Tree and Its Fruit

7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. ⁹ 

Matius 6:16

Proper Fasting

6:16 “When ¹⁰  you fast, do not look sullen like the hypocrites, for they make their faces unattractive ¹¹  so that people will see them fasting. I tell you the truth, ¹²  they have their reward.

Matius 22:16

22:16 They sent to him their disciples along with the Herodians, ¹³  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ¹⁴  You do not court anyone’s favor because you show no partiality. ¹⁵ 

Matius 23:14

23:14 [[EMPTY]] ¹⁶ 

Matius 23:27

23:27 “Woe to you, experts in the law ¹⁷  and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. ¹⁸ 

Matius 13:47

13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish.

Matius 16:2

16:2 He ¹⁹  said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’

Matius 18:24

18:24 As ²⁰  he began settling his accounts, a man who owed ten thousand talents ²¹  was brought to him.

Matius 22:30

22:30 For in the resurrection they neither marry nor are given in marriage, but are like angels ²²  in heaven.

Matius 17:24

The Temple Tax

17:24 After ²³  they arrived in Capernaum, ²⁴  the collectors of the temple tax ²⁵  came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?”

Matius 4:24

4:24 So a report about him spread throughout Syria. People ²⁶  brought to him all who suffered with various illnesses and afflictions, those who had seizures, ²⁷  paralytics, and those possessed by demons, ²⁸  and he healed them.

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. ²⁹  Take that and give it to them for me and you.”

Matius 3:16

3:16 After ³⁰  Jesus was baptized, just as he was coming up out of the water, the ³¹  heavens ³²  opened ³³  and he saw the Spirit of God descending like a dove ³⁴  and coming on him.

Matius 5:34-35

5:34 But I say to you, do not take oaths at all – not by heaven, because it is the throne of God, 5:35 not by earth, because it is his footstool, and not by Jerusalem, ³⁵  because it is the city of the great King.

Matius 6:30

6:30 And if this is how God clothes the wild grass, ³⁶  which is here today and tomorrow is tossed into the fire to heat the oven, ³⁷  won’t he clothe you even more, ³⁸  you people of little faith?

Matius 9:33

9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!”

Matius 16:23

16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” ³⁹ 

Matius 20:13

20:13 And the landowner ⁴⁰  replied to one of them, ⁴¹  ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? ⁴² 

Matius 21:42

21:42 Jesus said to them, “Have you never read in the scriptures:

‘The stone the builders rejected has become the cornerstone. ⁴³ 

This is from the Lord, and it is marvelous in our eyes’? ⁴⁴ 

Matius 23:5

23:5 They ⁴⁵  do all their deeds to be seen by people, for they make their phylacteries ⁴⁶  wide and their tassels ⁴⁷  long.

Matius 27:42

27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ⁴⁸  now from the cross, we will believe in him!

Matius 2:11

2:11 As they came into the house and saw the child with Mary his mother, they bowed down ⁴⁹  and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, ⁵⁰  and myrrh. ⁵¹ 

Matius 6:5

Private Prayer

6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues ⁵²  and on street corners so that people can see them. Truly I say to you, they have their reward.

[28:3]  ¹ tn Here δέ (de) has not been translated.

[17:2]  ² sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[17:2]  ³ tn Here καί (kai) has not been translated.

[16:3]  ⁴ tn Or “red and gloomy” (L&N 14.56).

[16:3]  ⁵ tn Grk “The face of the sky you know how to discern.”

[22:20]  ⁶ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.

[22:20]  ⁷ tn Or “whose likeness.”

[22:20]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[6:8]  ⁸ tn Grk “So do not.” Here οὖν (oun) has not been translated.

[7:15]  ⁹ sn Sheep’s clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.

[6:16]  ¹⁰ tn Here δέ (de) has not been translated.

[6:16]  ¹¹ 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]  ¹² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[22:16]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”

[23:14]  ¹⁶ tc The most important mss (א B D L Z Θ Ë¹ 33 892* pc and several versional witnesses) do not have 23:14 “Woe to you experts in the law and you Pharisees, hypocrites! You devour widows’ property, and as a show you pray long prayers! Therefore you will receive a more severe punishment.” Part or all of the verse is contained (either after v. 12 or after v. 13) in W 0102 0107 ˹³ Ï and several versions, but it is almost certainly not original. The present translation follows NA²⁷ in omitting the verse number as well, a procedure also followed by a number of other modern translations. Note also that Mark 12:40 and Luke 20:47 are very similar in wording and are not disputed textually.

[23:27]  ¹⁷ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:27]  ¹⁸ sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.

[16:2]  ¹⁹ tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.

[18:24]  ²⁰ tn Here δέ (de) has not been translated.

[18:24]  ²¹ sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).”

[22:30]  ²² tc Most witnesses have “of God” after “angels,” although some mss read ἄγγελοι θεοῦ (angeloi qeou; א L ˹³ {28} 33 892 1241 1424 al) while others have ἄγγελοι τοῦ θεοῦ (angeloi tou qeou; W 0102 0161 Ï). Whether with or without the article, the reading “of God” appears to be motivated as a natural expansion. A few important witnesses lack the adjunct (B D Θ {0233} ˹ 700 {sa}); this coupled with strong internal evidence argues for the shorter reading.

[22:30]  sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[17:24]  ²³ tn Here δέ (de) has not been translated.

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

[17:24]  ²⁵ 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).

[4:24]  ²⁶ tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).

[4:24]  ²⁷ tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), 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).

[4:24]  ²⁸ tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.

[17:27]  ²⁹ 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).

[3:16]  ³⁰ tn Here δέ (de) has not been translated.

[3:16]  ³¹ tn Grk “behold the heavens.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[3:16]  ³² tn Or “sky.” The Greek word οὐρανός (ourano") may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 17.

[3:16]  ³³ tc ‡ αὐτῷ (autw, “to/before him”) is found in the majority of witnesses (א¹ C D^s L W 0233 Ë^1,13 33 Ï lat), perhaps added as a point of clarification or emphasis. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[3:16]  ³⁴ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[5:35]  ³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:30]  ³⁶ tn Grk “grass of the field.”

[6:30]  ³⁷ 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]  ³⁸ 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.

[16:23]  ³⁹ tn Grk “people.”

[20:13]  ⁴⁰ tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.

[20:13]  ⁴¹ 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]  ⁴² tn Grk “for a denarius a day.”

[21:42]  ⁴³ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[21:42]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[21:42]  ⁴⁴ sn A quotation from Ps 118:22-23.

[23:5]  ⁴⁵ tn Here δέ (de) has not been translated.

[23:5]  ⁴⁶ sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.

[23:5]  ⁴⁷ tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”

[23:5]  sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).

[27:42]  ⁴⁸ 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.

[2:11]  ⁴⁹ tn Grk “they fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[2:11]  ⁵⁰ sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).

[2:11]  ⁵¹ sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.

[6:5]  ⁵² sn See the note on synagogues in 4:23.