Matius 5:43

Love for Enemies

5:43 “You have heard that it was said, ‘Love your neighbor’ ¹  and ‘hate your enemy.’

Matius 7:28-29

7:28 When ²  Jesus finished saying these things, the crowds were amazed by his teaching, 7:29 because he taught them like one who had authority, ³  not like their experts in the law. ⁴ 

Matius 11:13

11:13 For all the prophets and the law prophesied until John appeared. ⁵ 

Matius 13:6

13:6 But when the sun came up, they were scorched, and because they did not have sufficient root, they withered.

Matius 13:58

13:58 And he did not do many miracles there because of their unbelief.

Matius 14:4

14:4 because John had repeatedly told ⁶  him, “It is not lawful for you to have her.” ⁷ 

Matius 15:8

15:8 ‘This people honors me with their lips,

but their heart ⁸  is far from me,

Matius 17:3

17:3 Then Moses ⁹  and Elijah ¹⁰  also appeared before them, talking with him.

Matius 22:35

22:35 And one of them, an expert in religious law, ¹¹  asked him a question to test ¹²  him:

Matius 22:41

The Messiah: David’s Son and Lord

22:41 While ¹³  the Pharisees ¹⁴  were assembled, Jesus asked them a question: ¹⁵ 

Matius 24:35

24:35 Heaven and earth will pass away, but my words will never pass away. ¹⁶ 

Matius 26:20

26:20 When ¹⁷  it was evening, he took his place at the table ¹⁸  with the twelve. ¹⁹ 

Matius 26:72

26:72 He denied it again with an oath, “I do not know the man!”

Matius 27:14

27:14 But he did not answer even one accusation, so that the governor was quite amazed.

[5:43]  ¹ sn A quotation from Lev 19:18.

[7:28]  ² tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[7:29]  ³ sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[7:29]  ⁴ tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.

[11:13]  ⁵ tn The word “appeared” is not in the Greek text, but is implied.

[14:4]  ⁶ tn The imperfect tense verb is here rendered with an iterative force.

[14:4]  ⁷ sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[15:8]  ⁸ tn The term “heart” is a collective singular in the Greek text.

[17:3]  ⁹ tn Grk “And behold, Moses.” 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).

[17:3]  ¹⁰ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[22:35]  ¹¹ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.

[22:35]  ¹² tn Grk “testing.” The participle, however, is telic in force.

[22:41]  ¹³ tn Here δέ (de) has not been translated.

[22:41]  ¹⁴ sn See the note on Pharisees in 3:7.

[22:41]  ¹⁵ tn Grk “asked them a question, saying.” The participle λέγων (legwn) is somewhat redundant here in contemporary English and has not been translated.

[24:35]  ¹⁶ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

[26:20]  ¹⁷ tn Here δέ (de) has not been translated.

[26:20]  ¹⁸ tn Grk “he was reclining at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[26:20]  ¹⁹ tc Many witnesses, some of them important, have μαθητῶν (maqhtwn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (maqhtwn autou, “his disciples”; 0281 pc it) after δώδεκα (dwdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in Ì^37vid,45vid B D K Γ Ë^1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred.