Matius 4:13

4:13 While in Galilee, he moved from Nazareth ¹  to make his home in Capernaum ²  by the sea, ³  in the region of Zebulun and Naphtali,

Matius 5:16

5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

Matius 6:8

6:8 Do ⁴  not be like them, for your Father knows what you need before you ask him.

Matius 8:6

8:6 “Lord, ⁵  my servant ⁶  is lying at home paralyzed, in terrible anguish.”

Matius 12:47

12:47 ⁷  Someone ⁸  told him, “Look, your mother and your brothers are standing outside wanting ⁹  to speak to you.”

Matius 13:3

13:3 He ¹⁰  told them many things in parables, ¹¹  saying: “Listen! ¹²  A sower went out to sow. ¹³ 

Matius 15:6

15:6 he does not need to honor his father.’ ¹⁴  You have nullified the word of God on account of your tradition.

Matius 23:14

23:14 [[EMPTY]] ¹⁵ 

Matius 23:30

23:30 And you say, ‘If we had lived in the days of our ancestors, ¹⁶  we would not have participated with them in shedding the blood of the prophets.’

Matius 25:8

25:8 The ¹⁷  foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’

Matius 26:21

26:21 And while they were eating he said, “I tell you the truth, ¹⁸  one of you will betray me.” ¹⁹ 

Matius 28:13

28:13 telling them, “You are to say, ‘His disciples came at night and stole his body ²⁰  while we were asleep.’

[4:13]  ¹ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:13]  ² tn Grk “and leaving Nazareth, he came and took up residence in Capernaum.”

[4:13]  sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:13]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:13]  ³ tn Or “by the lake.”

[4:13]  sn By the sea refers to the Sea of Galilee.

[6:8]  ⁴ tn Grk “So do not.” Here οὖν (oun) has not been translated.

[8:6]  ⁵ 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]  ⁶ 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.

[12:47]  ⁷ tc A few ancient mss and versions lack this verse (א* B L Γ pc ff¹ k sy^s,c sa). The witness of א and B is especially strong, but internal considerations override this external evidence. Both v. 46 and 47 end with the word λαλῆσαι (“to speak”), so early scribes probably omitted the verse through homoioteleuton. The following verses make little sense without v. 47; its omission is too hard a reading. Thus v. 47 was most likely part of the original text.

[12:47]  ⁸ tn Here δέ (de) has not been translated.

[12:47]  ⁹ tn Grk “seeking.”

[13:3]  ¹⁰ tn Here καί (kai) has not been translated.

[13:3]  ¹¹ sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[13:3]  ¹² tn Grk “Behold.”

[13:3]  ¹³ sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.

[15:6]  ¹⁴ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:6]  tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.

[15:6]  sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).

[23:14]  ¹⁵ 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.

[23:30]  ¹⁶ tn Grk “fathers” (so also in v. 32).

[25:8]  ¹⁷ tn Here δέ (de) has not been translated.

[26:21]  ¹⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:21]  ¹⁹ tn Or “will hand me over.”

[28:13]  ²⁰ tn Grk “him.”