Matius 1:17

1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, ¹  fourteen generations.

Matius 8:20

8:20 Jesus said to him, “Foxes have dens, and the birds in the sky ²  have nests, but the Son of Man has no place to lay his head.” ³ 

Matius 9:2

9:2 Just then ⁴  some people ⁵  brought to him a paralytic lying on a stretcher. ⁶  When Jesus saw their ⁷  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ⁸ 

Matius 9:5

9:5 Which is easier, ⁹  to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’?

Matius 10:16

Persecution of Disciples

10:16 “I ¹⁰  am sending you out like sheep surrounded by wolves, ¹¹  so be wise as serpents and innocent as doves.

Matius 10:30

10:30 Even all the hairs on your head are numbered.

Matius 11:20-21

Woes on Unrepentant Cities

11:20 Then Jesus began to criticize openly the cities ¹²  in which he had done many of his miracles, because they did not repent. 11:21 “Woe to you, Chorazin! ¹³  Woe to you, Bethsaida! If ¹⁴  the miracles ¹⁵  done in you had been done in Tyre ¹⁶  and Sidon, ¹⁷  they would have repented long ago in sackcloth and ashes.

Matius 11:23

11:23 And you, Capernaum, ¹⁸  will you be exalted to heaven? ¹⁹  No, you will be thrown down to Hades! ²⁰  For if the miracles done among you had been done in Sodom, it would have continued to this day.

Matius 13:7

13:7 Other seeds fell among the thorns, ²¹  and they grew up and choked them. ²² 

Matius 13:54

13:54 Then ²³  he came to his hometown ²⁴  and began to teach the people ²⁵  in their synagogue. ²⁶  They ²⁷  were astonished and said, “Where did this man get such wisdom and miraculous powers?

Matius 13:56

13:56 And aren’t all his sisters here with us? Where did he get all this?” ²⁸ 

Matius 14:2

14:2 and he said to his servants, “This is John the Baptist. He has been raised from the dead! And because of this, miraculous powers are at work in him.”

Matius 21:31-32

21:31 Which of the two did his father’s will?” They said, “The first.” ²⁹  Jesus said to them, “I tell you the truth, ³⁰  tax collectors ³¹  and prostitutes will go ahead of you into the kingdom of God! 21:32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although ³²  you saw this, you did not later change your minds ³³  and believe him.

Matius 24:22

24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short.

Matius 24:29-30

The Arrival of the Son of Man

24:29 “Immediately ³⁴  after the suffering ³⁵  of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. ³⁶  24:30 Then ³⁷  the sign of the Son of Man will appear in heaven, ³⁸  and ³⁹  all the tribes of the earth will mourn. They ⁴⁰  will see the Son of Man arriving on the clouds of heaven ⁴¹  with power and great glory.

Matius 24:37

24:37 For just like the days of Noah ⁴²  were, so the coming of the Son of Man will be.

Matius 25:3-4

25:3 When ⁴³  the foolish ones took their lamps, they did not take extra ⁴⁴  olive oil ⁴⁵  with them. 25:4 But the wise ones took flasks of olive oil with their lamps.

Matius 25:7-11

25:7 Then all the virgins woke up and trimmed their lamps. 25:8 The ⁴⁶  foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’ 25:9 ‘No,’ they replied. ⁴⁷  ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’ 25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then ⁴⁸  the door was shut. 25:11 Later, ⁴⁹  the other virgins came too, saying, ‘Lord, lord! Let us in!’ ⁵⁰ 

Matius 26:54

26:54 How then would the scriptures that say it must happen this way be fulfilled?”

Matius 26:56

26:56 But this has happened so that ⁵¹  the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

Matius 27:51

27:51 Just then ⁵²  the temple curtain ⁵³  was torn in two, from top to bottom. The ⁵⁴  earth shook and the rocks were split apart.

Matius 28:9

28:9 But ⁵⁵  Jesus met them, saying, “Greetings!” They ⁵⁶  came to him, held on to his feet and worshiped him.

[1:17]  ¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:17]  sn See the note on Christ in 1:16.

[8:20]  ² tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[8:20]  ³ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[9:2]  ⁴ tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.

[9:2]  ⁵ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ⁶ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[9:2]  ⁷ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[9:2]  ⁸ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[9:5]  ⁹ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[10:16]  ¹⁰ tn Grk “Behold I.” 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).

[10:16]  ¹¹ sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

[11:20]  ¹² tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.

[11:21]  ¹³ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[11:21]  ¹⁴ tn This introduces a second class (contrary to fact) condition in the Greek text.

[11:21]  ¹⁵ tn Or “powerful deeds.”

[11:21]  ¹⁶ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[11:21]  ¹⁷ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[11:21]  map For location see Map1 A1; JP3 F3; JP4 F3.

[11:23]  ¹⁸ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[11:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[11:23]  ¹⁹ tn The interrogative particle introducing this question expects a negative reply.

[11:23]  ²⁰ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).

[13:7]  ²¹ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[13:7]  ²² sn That is, crowded out the good plants.

[13:54]  ²³ tn Here καί (kai) has been translated as “Then.”

[13:54]  ²⁴ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[13:54]  ²⁵ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[13:54]  ²⁶ sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

[13:54]  ²⁷ tn Grk “synagogue, so that they.” Here ὥστε (Jwste) has not been translated. Instead a new sentence was started in the translation.

[13:56]  ²⁸ tn Grk “Where did he get these things?”

[21:31]  ²⁹ tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western mss (D it). But the reading is so hard as to be nearly impossible. One can only suspect some tampering with the text, extreme carelessness on the part of the scribe, or possibly a recognition of the importance of not shaming one’s parent in public. (Any of these reasons is not improbable with this texttype, and with codex D in particular.) The other two major variants are more difficult to assess. Essentially, the responses make sense (the son who does his father’s will is the one who changes his mind after saying “no”): (2) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. But here, the first son is called the one who does his father’s will (unlike the Western reading). This is the reading found in (א) C L W (Z) 0102 0281 ˹ 33 Ï and several versional witnesses. (3) The first son says “yes” but does not go, and the second son says “no” but later has a change of heart. This is the reading found in B Θ Ë¹³ 700 and several versional witnesses. Both of these latter two readings make good sense and have significantly better textual support than the first reading. The real question, then, is this: Is the first son or the second the obedient one? If one were to argue simply from the parabolic logic, the second son would be seen as the obedient one (hence, the third reading). The first son would represent the Pharisees (or Jews) who claim to obey God, but do not (cf. Matt 23:3). This accords well with the parable of the prodigal son (in which the oldest son represents the unbelieving Jews). Further, the chronological sequence of the second son being obedient fits well with the real scene: Gentiles and tax collectors and prostitutes were not, collectively, God’s chosen people, but they did repent and come to God, while the Jewish leaders claimed to be obedient to God but did nothing. At the same time, the external evidence is weaker for this reading (though stronger than the first reading), not as widespread, and certainly suspect because of how neatly it fits. One suspects scribal manipulation at this point. Thus the second reading looks to be superior to the other two on both external and transcriptional grounds. But what about intrinsic evidence? One can surmise that Jesus didn’t always give predictable responses. In this instance, he may well have painted a picture in which the Pharisees saw themselves as the first son, only to stun them with his application (v. 32).

[21:31]  ³⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:31]  ³¹ sn See the note on tax collectors in 5:46.

[21:32]  ³² tn Here δέ (de) has not been translated.

[21:32]  ³³ sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.

[24:29]  ³⁴ tn Here δέ (de) has not been translated.

[24:29]  ³⁵ tn Traditionally, “tribulation.”

[24:29]  ³⁶ sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[24:30]  ³⁷ tn Here καί (kai) has not been translated.

[24:30]  ³⁸ tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[24:30]  ³⁹ tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.

[24:30]  ⁴⁰ tn Here καί (kai) has not been translated.

[24:30]  ⁴¹ sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.

[24:37]  ⁴² sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

[25:3]  ⁴³ tn Grk “For when.” Here γάρ (gar) has not been translated.

[25:3]  ⁴⁴ tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.

[25:3]  ⁴⁵ tn On the use of olive oil in lamps, see L&N 6.202.

[25:8]  ⁴⁶ tn Here δέ (de) has not been translated.

[25:9]  ⁴⁷ tn Grk “The wise answered, saying, ‘No.’”

[25:10]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[25:11]  ⁴⁹ tn Here δέ (de) has not been translated.

[25:11]  ⁵⁰ tn Grk “Open to us.”

[26:56]  ⁵¹ tn Grk “But so that”; the verb “has happened” is implied.

[27:51]  ⁵² tn Grk “And behold.”

[27:51]  ⁵³ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

[27:51]  ⁵⁴ tn Here καί (kai) has not been translated.

[28:9]  ⁵⁵ tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. 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).

[28:9]  ⁵⁶ tn Here δέ (de) has not been translated.