Matius 11:19

11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, ¹  a glutton and a drunk, a friend of tax collectors ²  and sinners!’ ³  But wisdom is vindicated ⁴  by her deeds.” ⁵ 

Matius 11:21

11:21 “Woe to you, Chorazin! ⁶  Woe to you, Bethsaida! If ⁷  the miracles ⁸  done in you had been done in Tyre ⁹  and Sidon, ¹⁰  they would have repented long ago in sackcloth and ashes.

Matius 11:25

Jesus’ Invitation

11:25 At that time Jesus said, ¹¹  “I praise ¹²  you, Father, Lord ¹³  of heaven and earth, because ¹⁴  you have hidden these things from the wise ¹⁵  and intelligent, and revealed them to little children.

Matius 12:41

12:41 The people ¹⁶  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ¹⁷  – and now, ¹⁸  something greater than Jonah is here!

Matius 14:13

The Feeding of the Five Thousand

14:13 Now when Jesus heard this he went away from there privately in a boat to an isolated place. But when the crowd heard about it, ¹⁹  they followed him on foot from the towns. ²⁰ 

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 27:29

27:29 and after braiding ²¹  a crown of thorns, ²²  they put it on his head. They ²³  put a staff ²⁴  in his right hand, and kneeling down before him, they mocked him: ²⁵  “Hail, king of the Jews!” ²⁶ 

[11:19]  ¹ tn Grk “Behold a man.”

[11:19]  ² sn See the note on tax collectors in 5:46.

[11:19]  ³ 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]  ⁴ tn Or “shown to be right.”

[11:19]  ⁵ 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.

[11:21]  ⁶ 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]  ⁷ tn This introduces a second class (contrary to fact) condition in the Greek text.

[11:21]  ⁸ tn Or “powerful deeds.”

[11:21]  ⁹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[11:21]  ¹⁰ 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.

[11:25]  ¹¹ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ¹² tn Or “thank.”

[11:25]  ¹³ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[11:25]  ¹⁴ tn Or “that.”

[11:25]  ¹⁵ sn See 1 Cor 1:26-31.

[12:41]  ¹⁶ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).

[12:41]  ¹⁷ tn Grk “at the preaching of Jonah.”

[12:41]  ¹⁸ tn Grk “behold.”

[14:13]  ¹⁹ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[14:13]  ²⁰ tn Or “cities.”

[27:29]  ²¹ tn Or “weaving.”

[27:29]  ²² sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

[27:29]  ²³ tn Here καί (kai) has not been translated.

[27:29]  ²⁴ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[27:29]  ²⁵ tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[27:29]  ²⁶ tn Or “Long live the King of the Jews!”

[27:29]  sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).