Matius 4:15

4:15 “Land of Zebulun and land of Naphtali,

the way by the sea, beyond the Jordan, Galilee of the Gentiles –

Matius 5:17

Fulfillment of the Law and Prophets

5:17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. ¹ 

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 6:7

6:7 When ²  you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard.

Matius 9:5-6

9:5 Which is easier, ³  to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? 9:6 But so that you may know ⁴  that the Son of Man ⁵  has authority on earth to forgive sins” – then he said to the paralytic ⁶  – “Stand up, take your stretcher, and go home.” ⁷ 

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 10:5

10:5 Jesus sent out these twelve, instructing them as follows: ⁸  “Do not go to Gentile regions ⁹  and do not enter any Samaritan town. ¹⁰ 

Matius 10:41

10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever ¹¹  receives a righteous person in the name of a righteous person will receive a righteous person’s reward.

Matius 12:7

12:7 If ¹²  you had known what this means: ‘I want mercy and not sacrifice,’ ¹³  you would not have condemned the innocent.

Matius 12:46

Jesus’ True Family

12:46 While Jesus ¹⁴  was still speaking to the crowds, ¹⁵  his mother and brothers ¹⁶  came and ¹⁷  stood outside, asking ¹⁸  to speak to him.

Matius 13:34

The Purpose of Parables

13:34 Jesus spoke all these things in parables to the crowds; he did not speak to them without a parable.

Matius 13:38

13:38 The field is the world and the good seed are the people ¹⁹  of the kingdom. The weeds are the people ²⁰  of the evil one,

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 ²¹  the same way, the Son of Man will suffer at their hands.”

Matius 18:13

18:13 And if he finds it, I tell you the truth, ²²  he will rejoice more over it than over the ninety-nine that did not go astray.

Matius 18:16

18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. ²³ 

Matius 21:27

21:27 So ²⁴  they answered Jesus, ²⁵  “We don’t know.” ²⁶  Then he said to them, “Neither will I tell you ²⁷  by what authority ²⁸  I am doing these things.

Matius 21:30

21:30 The father ²⁹  went to the other son and said the same thing. This boy answered, ³⁰  ‘I will, sir,’ but did not go.

Matius 24:7

24:7 For nation will rise up in arms ³¹  against nation, and kingdom against kingdom. And there will be famines ³²  and earthquakes ³³  in various places.

Matius 24:43

24:43 But understand this: If the owner of the house had known at what time of night the thief ³⁴  was coming, he would have been alert and would not have let his house be broken into.

Matius 25:14

The Parable of the Talents

25:14 “For it is like a man going on a journey, who summoned his slaves ³⁵  and entrusted his property to them.

Matius 25:35

25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in,

Matius 26:15

26:15 and said, “What will you give me to betray him into your hands?” ³⁶  So they set out thirty silver coins for him.

Matius 26:17

The Passover

26:17 Now on the first day of the feast of ³⁷  Unleavened Bread the disciples came to Jesus and said, ³⁸  “Where do you want us to prepare for you to eat the Passover?” ³⁹ 

Matius 26:45

26:45 Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners.

Matius 26:63

26:63 But Jesus was silent. The ⁴⁰  high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, ⁴¹  the Son of God.”

Matius 27:32

The Crucifixion

27:32 As ⁴²  they were going out, they found a man from Cyrene named Simon, whom they forced ⁴³  to carry his cross. ⁴⁴ 

[5:17]  ¹ tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.

[6:7]  ² tn Here δέ (de) has not been translated.

[9:5]  ³ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[9:6]  ⁴ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[9:6]  ⁵ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[9:6]  ⁶ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[9:6]  ⁷ tn Grk “to your house.”

[10:5]  ⁸ tn Grk “instructing them, saying.”

[10:5]  ⁹ tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.

[10:5]  ¹⁰ tn Grk “town [or city] of the Samaritans.”

[10:41]  ¹¹ tn Grk “And whoever.” Here καί (kai) has not been translated.

[12:7]  ¹² tn Here δέ (de) has not been translated.

[12:7]  ¹³ sn A quotation from Hos 6:6 (see also Matt 9:13).

[12:46]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:46]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”

[12:46]  ¹⁸ tn Grk “seeking.”

[13:38]  ¹⁹ tn Grk “the sons of the kingdom.” This idiom refers to people who should properly be, or were traditionally regarded as, a part of God’s kingdom. L&N 11.13 translates the phrase: “people of God’s kingdom, God’s people.”

[13:38]  ²⁰ tn Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.

[17:12]  ²¹ tn Here καί (kai) has not been translated.

[18:13]  ²² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:16]  ²³ sn A quotation from Deut 19:15.

[21:27]  ²⁴ tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.

[21:27]  ²⁵ tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.

[21:27]  ²⁶ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.

[21:27]  ²⁷ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[21:27]  ²⁸ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.

[21:30]  ²⁹ tn “And he”; here δέ (de) has not been translated.

[21:30]  ³⁰ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.

[24:7]  ³¹ tn For the translation “rise up in arms” see L&N 55.2.

[24:7]  ³² sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[24:7]  ³³ tc Most witnesses (C Θ 0102 Ë^1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.

[24:43]  ³⁴ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[25:14]  ³⁵ tn See the note on the word “slave” in 8:9.

[26:15]  ³⁶ tn Grk “What will you give to me, and I will betray him to you?”

[26:17]  ³⁷ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[26:17]  ³⁸ tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[26:17]  ³⁹ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[26:63]  ⁴⁰ tn Here καί (kai) has not been translated.

[26:63]  ⁴¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:63]  sn See the note on Christ in 1:16.

[27:32]  ⁴² tn Here δέ (de) has not been translated.

[27:32]  ⁴³ tn Or “conscripted”; or “pressed into service.”

[27:32]  ⁴⁴ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.