Matius 6:33
Konteks6:33 But above all pursue his kingdom 1 and righteousness, and all these things will be given to you as well.
Matius 12:28
Konteks12:28 But if I cast out demons by the Spirit of God, then the kingdom of God 2 has already overtaken 3 you.
Matius 14:30
Konteks14:30 But when he saw the strong wind he became afraid. And starting to sink, he cried out, 4 “Lord, save me!”
Matius 17:23
Konteks17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.
Matius 18:20
Konteks18:20 For where two or three are assembled in my name, I am there among them.”
Matius 21:36
Konteks21:36 Again he sent other slaves, more than the first, and they treated them the same way.
Matius 21:40
Konteks21:40 Now when the owner of the vineyard comes, what will he do to those tenants?”
Matius 23:19
Konteks23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred?
Matius 23:21
Konteks23:21 And whoever swears by the temple swears by it and the one who dwells in it.
Matius 26:33
Konteks26:33 Peter 5 said to him, “If they all fall away because of you, I will never fall away!”
Matius 27:15
Konteks27:15 During the feast the governor was accustomed to release one prisoner to the crowd, 6 whomever they wanted.
Matius 28:17
Konteks28:17 When 7 they saw him, they worshiped him, 8 but some doubted. 9
[6:33] 1 tc ‡ Most
[6:33] sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.
[12:28] 2 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.
[12:28] 3 tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”
[14:30] 4 tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[26:33] 5 tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[27:15] 6 sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).
[28:17] 7 tn Here καί (kai) has not been translated.
[28:17] 8 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[28:17] 9 tn The Greek text reads here οἱ δὲ ἐδίστασαν (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.