Matius 6:1

Pure-hearted Giving

6:1 “Be ¹  careful not to display your righteousness merely to be seen by people. ²  Otherwise you have no reward with your Father in heaven.

Matius 8:2

8:2 And a leper ³  approached, and bowed low before him, saying, ⁴  “Lord, if ⁵  you are willing, you can make me clean.”

Matius 9:27

Healing the Blind and Mute

9:27 As Jesus went on from there, two blind men followed him, shouting, ⁶  “Have mercy ⁷  on us, Son of David!” ⁸ 

Matius 10:23

10:23 Whenever ⁹  they persecute you in one place, ¹⁰  flee to another. I tell you the truth, ¹¹  you will not finish going through all the towns ¹²  of Israel before the Son of Man comes.

Matius 18:10

The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.

Matius 20:30

20:30 Two ¹³  blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, ¹⁴  “Have mercy ¹⁵  on us, Lord, Son of David!” ¹⁶ 

Matius 26:17

The Passover

26:17 Now on the first day of the feast of ¹⁷  Unleavened Bread the disciples came to Jesus and said, ¹⁸  “Where do you want us to prepare for you to eat the Passover?” ¹⁹ 

[6:1]  ¹ 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]  ² tn Grk “before people in order to be seen by them.”

[8:2]  ³ tn Grk “And behold, a leper came.” 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).

[8:2]  sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[8:2]  ⁴ tn Grk “a leper approaching, bowed low before him, saying.”

[8:2]  ⁵ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[9:27]  ⁶ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:27]  ⁷ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[9:27]  ⁸ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[10:23]  ⁹ tn Here δέ (de) has not been translated.

[10:23]  ¹⁰ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ¹¹ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ¹² tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[20:30]  ¹³ tn Grk “And behold.” 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).

[20:30]  ¹⁴ tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[20:30]  ¹⁵ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[20:30]  ¹⁶ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

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

[26:17]  ¹⁸ 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]  ¹⁹ 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.