Matius 4:5

4:5 Then the devil took him to the holy city, ¹  had him stand ²  on the highest point ³  of the temple,

Matius 9:38

9:38 Therefore ask the Lord of the harvest ⁴  to send out ⁵  workers into his harvest.”

Matius 15:3

15:3 He answered them, ⁶  “And why do you disobey the commandment of God because of your tradition?

Matius 15:6

15:6 he does not need to honor his father.’ ⁷  You have nullified the word of God on account of your tradition.

Matius 18:31

18:31 When ⁸  his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place.

Matius 19:22

19:22 But when the young man heard this he went away sorrowful, for he was very rich. ⁹ 

Matius 22:31-32

22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, ¹⁰  22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? ¹¹  He is not the God of the dead but of the living!” ¹² 

Matius 22:40

22:40 All the law and the prophets depend ¹³  on these two commandments.”

Matius 24:33

24:33 So also you, when you see all these things, know ¹⁴  that he is near, right at the door.

Matius 24:44

24:44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him. ¹⁵ 

Matius 24:51

24:51 and will cut him in two, ¹⁶  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Matius 26:8

26:8 When ¹⁷  the disciples saw this, they became indignant and said, “Why this waste?

Matius 27:15

27:15 During the feast the governor was accustomed to release one prisoner to the crowd, ¹⁸  whomever they wanted.

Matius 28:13

28:13 telling them, “You are to say, ‘His disciples came at night and stole his body ¹⁹  while we were asleep.’

[4:5]  ¹ sn The order of the second and third temptations differs in Luke’s account (4:5-12) from the order given in Matthew.

[4:5]  ² tn Grk “and he stood him.”

[4:5]  ³ sn The highest point of the temple probably refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[9:38]  ⁴ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[9:38]  ⁵ tn Grk “to thrust out.”

[15:3]  ⁶ tn Grk “But answering, he said to them.”

[15:6]  ⁷ 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 mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[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).

[18:31]  ⁸ tn Grk “Therefore when.” Here οὖν (oun) has not been translated.

[19:22]  ⁹ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

[22:31]  ¹⁰ tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.

[22:32]  ¹¹ sn A quotation from Exod 3:6.

[22:32]  ¹² sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[22:40]  ¹³ tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).

[24:33]  ¹⁴ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[24:44]  ¹⁵ sn Jesus made clear that his coming could not be timed, and suggested it would take some time – so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).

[24:51]  ¹⁶ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[26:8]  ¹⁷ tn Here δέ (de) has not been translated.

[27:15]  ¹⁸ sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).

[28:13]  ¹⁹ tn Grk “him.”