Matius 4:8

4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. ¹ 

Matius 5:33

Oaths

5:33 “Again, you have heard that it was said to an older generation, ²  ‘Do not break an oath, but fulfill your vows to the Lord.’ ³ 

Matius 6:1

Pure-hearted Giving

6:1 “Be ⁴  careful not to display your righteousness merely to be seen by people. ⁵  Otherwise you have no reward with your Father in heaven.

Matius 8:29

8:29 They ⁶  cried out, “Son of God, leave us alone! ⁷  Have you come here to torment us before the time?” ⁸ 

Matius 13:57

13:57 And so they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own house.”

Matius 18:13

18:13 And if he finds it, I tell you the truth, ⁹  he will rejoice more over it than over the ninety-nine that did not go astray.

Matius 22:46

22:46 No one ¹⁰  was able to answer him a word, and from that day on no one dared to question him any longer.

Matius 24:1

The Destruction of the Temple

24:1 Now ¹¹  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ¹² 

Matius 25:22

25:22 The ¹³  one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’

Matius 26:53

26:53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions ¹⁴  of angels right now?

Matius 26:57

Condemned by the Sanhedrin

26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house ¹⁵  the experts in the law ¹⁶  and the elders had gathered.

Matius 27:11

Jesus and Pilate

27:11 Then ¹⁷  Jesus stood before the governor, and the governor asked him, ¹⁸  “Are you the king ¹⁹  of the Jews?” Jesus ²⁰  said, “You say so.” ²¹ 

[4:8]  ¹ tn Grk “glory.”

[5:33]  ² tn Grk “the ancient ones.”

[5:33]  ³ sn A quotation from Lev 19:12.

[6:1]  ⁴ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

[6:1]  ⁵ tn Grk “before people in order to be seen by them.”

[8:29]  ⁶ tn Grk “And behold, they cried out, saying.” 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). The participle λέγοντες (legontes) is redundant and has not been translated.

[8:29]  ⁷ tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”

[8:29]  ⁸ sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[18:13]  ⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[22:46]  ¹⁰ tn Here καί (kai) has not been translated.

[24:1]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ¹² sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[25:22]  ¹³ tn Here δέ (de) has not been translated.

[26:53]  ¹⁴ sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.

[26:57]  ¹⁵ tn Grk “where.”

[26:57]  ¹⁶ tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:11]  ¹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[27:11]  ¹⁸ tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[27:11]  ¹⁹ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[27:11]  ²⁰ tn Here δέ (de) has not been translated.

[27:11]  ²¹ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.