Matius 3:14
Konteks3:14 But John 1 tried to prevent 2 him, saying, “I need to be baptized by you, and yet you come to me?”
Matius 6:8
Konteks6:8 Do 3 not be like them, for your Father knows what you need before you ask him.
Matius 13:3
Konteks13:3 He 4 told them many things in parables, 5 saying: “Listen! 6 A sower went out to sow. 7
Matius 15:6
Konteks15:6 he does not need to honor his father.’ 8 You have nullified the word of God on account of your tradition.
Matius 15:14
Konteks15:14 Leave them! They are blind guides. 9 If someone who is blind leads another who is blind, 10 both will fall into a pit.”
Matius 17:23
Konteks17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.
Matius 19:6
Konteks19:6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.”
Matius 23:14
Konteks23:14 [[EMPTY]] 11
Matius 25:8
Konteks25:8 The 12 foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’
Matius 28:13
Konteks28:13 telling them, “You are to say, ‘His disciples came at night and stole his body 13 while we were asleep.’
[3:14] 1 tc ‡ The earliest
[3:14] 2 tn The imperfect verb has been translated conatively.
[6:8] 3 tn Grk “So do not.” Here οὖν (oun) has not been translated.
[13:3] 4 tn Here καί (kai) has not been translated.
[13:3] 5 sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.
[13:3] 7 sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.
[15:6] 8 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).
[15:14] 9 tc ‡ Most
[15:14] 10 tn Grk “If blind leads blind.”
[23:14] 11 tc The most important