Matius 5:20

5:20 For I tell you, unless your righteousness goes beyond that of the experts in the law ¹  and the Pharisees, ²  you will never enter the kingdom of heaven.

Matius 6:34

6:34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. ³ 

Matius 8:12

8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ⁴ 

Matius 9:6

9:6 But so that you may know ⁵  that the Son of Man ⁶  has authority on earth to forgive sins” – then he said to the paralytic ⁷  – “Stand up, take your stretcher, and go home.” ⁸ 

Matius 10:8

10:8 Heal the sick, raise the dead, ⁹  cleanse lepers, cast out demons. Freely you received, freely give.

Matius 10:10

10:10 no bag ¹⁰  for the journey, or an extra tunic, ¹¹  or sandals or staff, ¹²  for the worker deserves his provisions.

Matius 10:27

10:27 What I say to you in the dark, tell in the light, and what is whispered in your ear, ¹³  proclaim from the housetops. ¹⁴ 

Matius 12:29

12:29 How ¹⁵  else can someone enter a strong man’s ¹⁶  house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house. ¹⁷ 

Matius 12:33

Trees and Their Fruit

12:33 “Make a tree good and its fruit will be good, or make a tree bad ¹⁸  and its fruit will be bad, for a tree is known by its fruit.

Matius 13:28

13:28 He said, ‘An enemy has done this.’ So ¹⁹  the slaves replied, ‘Do you want us to go and gather them?’

Matius 14:23

14:23 And after he sent the crowds away, he went up the mountain by himself to pray. When evening came, he was there alone.

Matius 18:3

18:3 and said, “I tell you the truth, ²⁰  unless you turn around and become like little children, ²¹  you will never ²²  enter the kingdom of heaven!

Matius 18:7

18:7 Woe to the world because of stumbling blocks! It ²³  is necessary that stumbling blocks come, but woe to the person through whom they come.

Matius 19:18

19:18 “Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony,

Matius 20:18

20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. ²⁴  They will condemn him to death,

Matius 20:28

20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ²⁵  for many.”

Matius 23:3

23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. ²⁶ 

Matius 24:15

The Abomination of Desolation

24:15 “So when you see the abomination of desolation ²⁷  – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),

Matius 26:24

26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

Matius 26:42

26:42 He went away a second time and prayed, ²⁸  “My Father, if this cup ²⁹  cannot be taken away unless I drink it, your will must be done.”

Matius 26:50

26:50 Jesus ³⁰  said to him, “Friend, do what you are here to do.” Then they came and took hold ³¹  of Jesus and arrested him.

Matius 26:65

26:65 Then the high priest tore his clothes and declared, ³²  “He has blasphemed! Why do we still need witnesses? Now ³³  you have heard the blasphemy!

Matius 27:3

Judas’ Suicide

27:3 Now when ³⁴  Judas, who had betrayed him, saw that Jesus ³⁵  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders,

Matius 27:17

27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus ³⁶  Barabbas or Jesus who is called the Christ?” ³⁷ 

Matius 27:21

27:21 The ³⁸  governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!”

Matius 27:42

27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ³⁹  now from the cross, we will believe in him!

[5:20]  ¹ tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[5:20]  ² sn See the note on Pharisees in 3:7.

[6:34]  ³ tn Grk “Sufficient for the day is its evil.”

[8:12]  ⁴ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[9:6]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn Grk “to your house.”

[10:8]  ⁹ tc The majority of Byzantine minuscules, along with a few other witnesses (C³ K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281^vid Ë^1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).

[10:10]  ¹⁰ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:10]  ¹¹ tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.

[10:10]  ¹² sn Mark 6:8 allows one staff. It might be that Matthew’s summary (cf. Luke 9:3) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[10:27]  ¹³ tn Grk “what you hear in the ear,” an idiom.

[10:27]  ¹⁴ tn The expression “proclaim from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[12:29]  ¹⁵ tn Grk “Or how can.”

[12:29]  ¹⁶ sn The strong man here pictures Satan.

[12:29]  ¹⁷ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[12:33]  ¹⁸ tn Grk “rotten.” The word σαπρός, modifying both “tree” and “fruit,” can also mean “diseased” (L&N 65.28).

[13:28]  ¹⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the owner’s statement.

[18:3]  ²⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:3]  ²¹ sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.

[18:3]  ²² tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[18:7]  ²³ tn Grk “For it.” Here γάρ (gar) has not been translated.

[20:18]  ²⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[20:28]  ²⁵ sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

[23:3]  ²⁶ tn Grk “for they say and do not do.”

[24:15]  ²⁷ sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:14, 19, 24; Rev 3:10).

[26:42]  ²⁸ tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[26:42]  ²⁹ tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.

[26:50]  ³⁰ tn Here δέ (de) has not been translated.

[26:50]  ³¹ tn Grk “and put their hands on Jesus.”

[26:65]  ³² tn Grk “the high priest tore his clothes, saying.”

[26:65]  ³³ tn Grk “Behold now.” 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).

[27:3]  ³⁴ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

[27:3]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[27:17]  ³⁶ tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë¹ 700* pc sy^s Or^mss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.

[27:17]  ³⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:17]  sn See the note on Christ in 1:16.

[27:21]  ³⁸ tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[27:42]  ³⁹ tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.