Matius 9:6

9:6 But so that you may know ¹  that the Son of Man ²  has authority on earth to forgive sins” – then he said to the paralytic ³  – “Stand up, take your stretcher, and go home.” ⁴ 

Matius 11:19

11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, ⁵  a glutton and a drunk, a friend of tax collectors ⁶  and sinners!’ ⁷  But wisdom is vindicated ⁸  by her deeds.” ⁹ 

Matius 12:32

12:32 Whoever speaks a word against the Son of Man will be forgiven. ¹⁰  But whoever speaks against the Holy Spirit will not be forgiven, ¹¹  either in this age or in the age to come.

Matius 16:23

16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” ¹² 

Matius 19:28

19:28 Jesus ¹³  said to them, “I tell you the truth: ¹⁴  In the age when all things are renewed, ¹⁵  when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging ¹⁶  the twelve tribes of Israel.

Matius 21:25

21:25 Where did John’s baptism come from? From heaven or from people?” ¹⁷  They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

Matius 25:24

25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed,

Matius 26:64

26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand ¹⁸  of the Power ¹⁹  and coming on the clouds of heaven.” ²⁰ 

[9:6]  ¹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[9:6]  ² sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[9:6]  ³ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[9:6]  ⁴ tn Grk “to your house.”

[11:19]  ⁵ tn Grk “Behold a man.”

[11:19]  ⁶ sn See the note on tax collectors in 5:46.

[11:19]  ⁷ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[11:19]  ⁸ tn Or “shown to be right.”

[11:19]  ⁹ tc Most witnesses (B² C D L Θ Ë¹ 33 Ï lat) have “children” (τέκνων, teknwn) here instead of “deeds” (ἔργων, ergwn), but since “children” is the reading of the parallel in Luke 7:35, scribes would be motivated to convert the less colorful “deeds” into more animate offspring of wisdom. Further, ἔργων enjoys support from א B* W (˹³) as well as early versional and patristic support.

[12:32]  ¹⁰ tn Grk “it will be forgiven him.”

[12:32]  ¹¹ tn Grk “it will not be forgiven him.”

[12:32]  sn Whoever speaks against the Holy Spirit will not be forgiven. This passage has troubled many people, who have wondered whether or not they have committed this sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning.

[16:23]  ¹² tn Grk “people.”

[19:28]  ¹³ tn Here δέ (de) has not been translated.

[19:28]  ¹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:28]  ¹⁵ sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).

[19:28]  ¹⁶ sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[21:25]  ¹⁷ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[21:25]  sn The question is whether John’s ministry was of divine or human origin.

[26:64]  ¹⁸ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[26:64]  ¹⁹ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[26:64]  ²⁰ sn An allusion to Dan 7:13 (see also Matt 24:30).