Matius 2:3
Konteks2:3 When King Herod 1 heard this he was alarmed, and all Jerusalem with him.
Matius 7:15
Konteks7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. 2
Matius 9:8
Konteks9:8 When 3 the crowd saw this, they were afraid 4 and honored God who had given such authority to men. 5
Matius 11:8
Konteks11:8 What 6 did you go out to see? A man dressed in fancy clothes? 7 Look, those who wear fancy clothes are in the homes of kings! 8
Matius 11:12
Konteks11:12 From 9 the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. 10
Matius 13:20
Konteks13:20 The 11 seed sown on rocky ground 12 is the person who hears the word and immediately receives it with joy.
Matius 13:42
Konteks13:42 They will throw them into the fiery furnace, 13 where there will be weeping and gnashing of teeth.
Matius 13:50
Konteks13:50 and throw them into the fiery furnace, 14 where there will be weeping and gnashing of teeth.
Matius 14:26
Konteks14:26 When 15 the disciples saw him walking on the water 16 they were terrified and said, “It’s a ghost!” and cried out with fear.
Matius 14:31
Konteks14:31 Immediately Jesus reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?”
Matius 21:20
Konteks21:20 When the disciples saw it they were amazed, saying, “How did the fig tree wither so quickly?”
Matius 22:7
Konteks22:7 The 17 king was furious! He sent his soldiers, and they put those murderers to death 18 and set their city 19 on fire.
Matius 25:30
Konteks25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’
Matius 27:23
Konteks27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
[2:3] 1 sn See the note on King Herod in 2:1.
[7:15] 2 sn Sheep’s clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.
[9:8] 3 tn Here δέ (de) has not been translated.
[9:8] 4 tc Most witnesses (C L Θ 0233 Ë13 Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 Ë1 33 892 1424 al lat co and thus is surely authentic.
[9:8] 5 tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”
[11:8] 6 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.
[11:8] 7 sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.
[11:12] 9 tn Here δέ (de) has not been translated.
[11:12] 10 tn Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16.
[13:20] 11 tn Here δέ (de) has not been translated.
[13:20] 12 tn Grk “The one sown on rocky ground, this is the one.” The next two statements like this one have this same syntactical structure.
[13:42] 13 sn A quotation from Dan 3:6.
[13:50] 14 sn An allusion to Dan 3:6.
[14:26] 15 tn Here δέ (de) has not been translated.
[14:26] 16 tn Grk “on the sea”; or “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 25).
[22:7] 17 tn Here δέ (de) has not been translated.
[22:7] 18 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.
[22:7] 19 tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.