Matius 3:3
Konteks3:3 For he is the one about whom Isaiah the prophet had spoken: 1
“The voice 2 of one shouting in the wilderness,
‘Prepare the way for the Lord, make 3 his paths straight.’” 4
Matius 3:16
Konteks3:16 After 5 Jesus was baptized, just as he was coming up out of the water, the 6 heavens 7 opened 8 and he saw the Spirit of God descending like a dove 9 and coming on him.
Matius 7:11
Konteks7:11 If you then, although you are evil, 10 know how to give good gifts to your children, how much more will your Father in heaven give good gifts 11 to those who ask him!
Matius 8:34
Konteks8:34 Then 12 the entire town 13 came out to meet Jesus. And when they saw him, they begged him to leave their region.
Matius 9:9
Konteks9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. 14 “Follow me,” he said to him. And he got up and followed him.
Matius 9:33
Konteks9:33 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 10:1
Konteks10:1 Jesus 15 called his twelve disciples and gave them authority over unclean spirits 16 so they could cast them out and heal every kind of disease and sickness. 17
Matius 12:15
Konteks12:15 Now when Jesus learned of this, he went away from there. Great 18 crowds 19 followed him, and he healed them all.
Matius 12:18
Konteks12:18 “Here is 20 my servant whom I have chosen,
the one I love, in whom I take great delight. 21
I will put my Spirit on him, and he will proclaim justice to the nations.
Matius 12:46
Konteks12:46 While Jesus 22 was still speaking to the crowds, 23 his mother and brothers 24 came and 25 stood outside, asking 26 to speak to him.
Matius 13:24
Konteks13:24 He presented them with another parable: 27 “The kingdom of heaven is like a person who sowed good seed in his field.
Matius 13:31
Konteks13:31 He gave 28 them another parable: 29 “The kingdom of heaven is like a mustard seed 30 that a man took and sowed in his field.
Matius 13:33-34
Konteks13:33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed with 31 three measures 32 of flour until all the dough had risen.” 33
13:34 Jesus spoke all these things in parables to the crowds; he did not speak to them without a parable.
Matius 14:2
Konteks14:2 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 16:4
Konteks16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then 34 he left them and went away.
Matius 20:17
Konteks20:17 As Jesus was going up to Jerusalem, 35 he took the twelve 36 aside privately and said to them on the way,
Matius 21:8
Konteks21:8 A 37 very large crowd spread their cloaks on the road. Others cut branches from the trees and spread them on the road.
Matius 21:12
Konteks21:12 Then 38 Jesus entered the temple area 39 and drove out all those who were selling and buying in the temple courts, 40 and turned over the tables of the money changers and the chairs of those selling doves.
Matius 26:65
Konteks26:65 Then the high priest tore his clothes and declared, 41 “He has blasphemed! Why do we still need witnesses? Now 42 you have heard the blasphemy!
[3:3] 1 tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legonto") is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.
[3:3] 3 sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.
[3:3] 4 sn A quotation from Isa 40:3.
[3:16] 5 tn Here δέ (de) has not been translated.
[3:16] 6 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] 7 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] 8 tc ‡ αὐτῷ (autw, “to/before him”) is found in the majority of witnesses (א1 C Ds L W 0233 Ë1,13 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] 9 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.
[7:11] 10 tn The participle ὄντες (ontes) has been translated concessively.
[7:11] 11 sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.
[8:34] 12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).
[9:9] 14 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[9:9] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[10:1] 16 sn Unclean spirits refers to evil spirits.
[10:1] 17 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[12:15] 18 tn Here καί (kai) has not been translated.
[12:15] 19 tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.
[12:18] 20 tn Grk “Behold my servant.”
[12:18] 21 tn Grk “in whom my soul is well pleased.”
[12:46] 22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:46] 23 tn Grk “crowds, behold, his mother.” 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).
[12:46] 24 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
[12:46] 25 tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”
[13:24] 27 tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[13:31] 28 tn Grk “put before.”
[13:31] 29 tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[13:31] 30 sn The mustard seed was noted for its tiny size.
[13:33] 32 sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.
[13:33] 33 tn Grk “it was all leavened.”
[13:33] sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.
[16:4] 34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:17] 35 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:17] 36 tc ‡ A number of significant witnesses (e.g., B C W 085 33 lat) have μαθητάς (maqhtas, “disciples”) after δώδεκα (dwdeka, “twelve”), perhaps by way of clarification, while other important witnesses lack the word (e.g., א D L Θ Ë1,13). The longer reading looks to be a scribal clarification, and hence is considered to be secondary. NA27 puts the word in brackets to show doubts about its authenticity.
[21:8] 37 tn Here δέ (de) has not been translated.
[21:12] 38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:12] 39 tn Grk “the temple.”
[21:12] sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
[21:12] 40 tn Grk “the temple.”
[21:12] sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
[26:65] 41 tn Grk “the high priest tore his clothes, saying.”
[26:65] 42 tn Grk “Behold now.” 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).
