Matius 6:9
Konteks6:9 So pray this way: 1
Our Father 2 in heaven, may your name be honored, 3
Matius 10:38
Konteks10:38 And whoever does not take up his cross 4 and follow me is not worthy of me.
Matius 14:12
Konteks14:12 Then John’s 5 disciples came and took the body and buried it and went and told Jesus.
Matius 15:6
Konteks15:6 he does not need to honor his father.’ 6 You have nullified the word of God on account of your tradition.
Matius 18:27
Konteks18:27 The lord had compassion on that slave and released him, and forgave him the debt.
Matius 22:26
Konteks22:26 The second did the same, and the third, down to the seventh.
Matius 23:17
Konteks23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred?
Matius 26:2
Konteks26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over 7 to be crucified.” 8
Matius 26:8
Konteks26:8 When 9 the disciples saw this, they became indignant and said, “Why this waste?
Matius 27:57
Konteks27:57 Now 10 when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 11
[6:9] 1 sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[6:9] 2 sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
[6:9] 3 tn Grk “hallowed be your name.”
[10:38] 4 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection.
[14:12] 5 tn Grk “his”; the referent (John) has been specified in the translation for clarity. Here καί (kai) has been translated as “Then.”
[15:6] 6 tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of
[15:6] tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.
[15:6] sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).
[26:2] 7 tn Or “will be delivered up.”
[26:2] 8 sn See the note on crucified in 20:19.
[26:8] 9 tn Here δέ (de) has not been translated.
[27:57] 10 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[27:57] 11 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.