Matius 3:9

3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!

Matius 3:15

3:15 So Jesus replied ¹  to him, “Let it happen now, ²  for it is right for us to fulfill all righteousness.” Then John ³  yielded ⁴  to him.

Matius 4:10

4:10 Then Jesus said to him, “Go away, ⁵  Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” ⁶ 

Matius 5:13

Salt and Light

5:13 “You are the salt ⁷  of the earth. But if salt loses its flavor, ⁸  how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people.

Matius 7:2

7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. ⁹ 

Matius 7:16

7:16 You will recognize them by their fruit. Grapes are not gathered ¹⁰  from thorns or figs from thistles, are they? ¹¹ 

Matius 8:26

8:26 But ¹²  he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked ¹³  the winds and the sea, ¹⁴  and it was dead calm.

Matius 9:13

9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ ¹⁵  For I did not come to call the righteous, but sinners.”

Matius 10:8

10:8 Heal the sick, raise the dead, ¹⁶  cleanse lepers, cast out demons. Freely you received, freely give.

Matius 10:19

10:19 Whenever ¹⁷  they hand you over for trial, do not worry about how to speak or what to say, ¹⁸  for what you should say will be given to you at that time. ¹⁹ 

Matius 10:21

10:21 “Brother ²⁰  will hand over brother to death, and a father his child. Children will rise against ²¹  parents and have them put to death.

Matius 12:24

12:24 But when the Pharisees ²²  heard this they said, “He does not cast out demons except by the power of Beelzebul, ²³  the ruler ²⁴  of demons!”

Matius 13:12

13:12 For whoever has will be given more, and will have an abundance. But whoever does not have, even what he has will be taken from him. ²⁵ 

Matius 13:41

13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. ²⁶ 

Matius 16:18

16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades ²⁷  will not overpower it.

Matius 16:27

16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. ²⁸ 

Matius 17:12

17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In ²⁹  the same way, the Son of Man will suffer at their hands.”

Matius 17:15

17:15 and said, “Lord, have mercy on my son, because he has seizures ³⁰  and suffers terribly, for he often falls into the fire and into the water.

Matius 18:10

The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.

Matius 20:6

20:6 And about five o’clock that afternoon ³¹  he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’

Matius 20:25

20:25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them.

Matius 23:25

23:25 “Woe to you, experts in the law ³²  and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence.

Matius 23:27

23:27 “Woe to you, experts in the law ³³  and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. ³⁴ 

Matius 23:29

23:29 “Woe to you, experts in the law ³⁵  and you Pharisees, hypocrites! You ³⁶  build tombs for the prophets and decorate the graves ³⁷  of the righteous.

Matius 24:7

24:7 For nation will rise up in arms ³⁸  against nation, and kingdom against kingdom. And there will be famines ³⁹  and earthquakes ⁴⁰  in various places.

Matius 24:21

24:21 For then there will be great suffering ⁴¹  unlike anything that has happened ⁴²  from the beginning of the world until now, or ever will happen.

Matius 25:14

The Parable of the Talents

25:14 “For it is like a man going on a journey, who summoned his slaves ⁴³  and entrusted his property to them.

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 26:50

26:50 Jesus ⁴⁴  said to him, “Friend, do what you are here to do.” Then they came and took hold ⁴⁵  of Jesus and arrested him.

Matius 27:21

27:21 The ⁴⁶  governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!”

[3:15]  ¹ tn Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”

[3:15]  ² tn Grk “Permit now.”

[3:15]  ³ tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.

[3:15]  ⁴ tn Or “permitted him.”

[4:10]  ⁵ tc The majority of later witnesses (C² D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*^vid K P W Δ 0233 Ë^1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.

[4:10]  ⁶ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[5:13]  ⁷ sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[5:13]  ⁸ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be that both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[7:2]  ⁹ tn Grk “by [the measure] with which you measure it will be measured to you.”

[7:16]  ¹⁰ tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[7:16]  ¹¹ sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.

[8:26]  ¹² tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:26]  ¹³ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:26]  ¹⁴ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.

[9:13]  ¹⁵ sn A quotation from Hos 6:6 (see also Matt 12:7).

[10:8]  ¹⁶ 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).

[10:19]  ¹⁷ tn Here δέ (de) has not been translated.

[10:19]  ¹⁸ tn Grk “how or what you might speak.”

[10:19]  ¹⁹ tn Grk “in that hour.”

[10:21]  ²⁰ tn Here δέ (de) has not been translated.

[10:21]  ²¹ tn Or “will rebel against.”

[12:24]  ²² sn See the note on Pharisees in 3:7.

[12:24]  ²³ tn Grk “except by Beelzebul.”

[12:24]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[12:24]  ²⁴ tn Or “prince.”

[13:12]  ²⁵ sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.

[13:41]  ²⁶ tn Grk “the ones who practice lawlessness.”

[16:18]  ²⁷ tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).

[16:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14). Some translations render this by its modern equivalent, “hell”; others see it as a reference to the power of death.

[16:27]  ²⁸ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[17:12]  ²⁹ tn Here καί (kai) has not been translated.

[17:15]  ³⁰ tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).

[20:6]  ³¹ tn Grk “about the eleventh hour.”

[23:25]  ³² tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:27]  ³³ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:27]  ³⁴ sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.

[23:29]  ³⁵ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:29]  ³⁶ tn Grk “Because you.” Here ὅτι (Joti) has not been translated.

[23:29]  ³⁷ tn Or perhaps “the monuments” (see L&N 7.75-76).

[24:7]  ³⁸ tn For the translation “rise up in arms” see L&N 55.2.

[24:7]  ³⁹ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[24:7]  ⁴⁰ tc Most witnesses (C Θ 0102 Ë^1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.

[24:21]  ⁴¹ tn Traditionally, “great tribulation.”

[24:21]  ⁴² sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.

[25:14]  ⁴³ tn See the note on the word “slave” in 8:9.

[26:50]  ⁴⁴ tn Here δέ (de) has not been translated.

[26:50]  ⁴⁵ tn Grk “and put their hands on Jesus.”

[27:21]  ⁴⁶ 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.