Matius 5:1

The Beatitudes

5:1 When ¹  he saw the crowds, he went up the mountain. ²  After he sat down his disciples came to him.

Matius 5:30

5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

Matius 8:33

8:33 The ³  herdsmen ran off, went into the town, ⁴  and told everything that had happened to the demon-possessed men.

Matius 10:16

Persecution of Disciples

10:16 “I ⁵  am sending you out like sheep surrounded by wolves, ⁶  so be wise as serpents and innocent as doves.

Matius 10:29

10:29 Aren’t two sparrows sold for a penny? ⁷  Yet not one of them falls to the ground apart from your Father’s will. ⁸ 

Matius 12:4

12:4 how he entered the house of God and they ate ⁹  the sacred bread, ¹⁰  which was against the law ¹¹  for him or his companions to eat, but only for the priests? ¹² 

Matius 12:43-44

The Return of the Unclean Spirit

12:43 “When ¹³  an unclean spirit ¹⁴  goes out of a person, ¹⁵  it passes through waterless places ¹⁶  looking for rest but ¹⁷  does not find it. 12:44 Then it says, ‘I will return to the home I left.’ ¹⁸  When it returns, ¹⁹  it finds the house ²⁰  empty, swept clean, and put in order. ²¹ 

Matius 13:2

13:2 And such a large crowd gathered around him that he got into a boat to sit while ²²  the whole crowd stood on the shore.

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 14:35

14:35 When the people ²³  there recognized him, they sent word into all the surrounding area, and they brought all their sick to him.

Matius 17:1

The Transfiguration

17:1 Six days later ²⁴  Jesus took with him Peter, James, and John the brother of James, ²⁵  and led them privately up a high mountain.

Matius 19:1

Questions About Divorce

19:1 Now when ²⁶  Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. ²⁷ 

Matius 21:12

Cleansing the Temple

21:12 Then ²⁸  Jesus entered the temple area ²⁹  and drove out all those who were selling and buying in the temple courts, ³⁰  and turned over the tables of the money changers and the chairs of those selling doves.

Matius 24:38

24:38 For in those days before the flood, people ³¹  were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark.

Matius 25:10

25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then ³²  the door was shut.

Matius 26:18

26:18 He ³³  said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’”

Matius 26:71

26:71 When ³⁴  he went out to the gateway, another slave girl ³⁵  saw him and said to the people there, “This man was with Jesus the Nazarene.”

[5:1]  ¹ tn Here δέ (de) has not been translated.

[5:1]  ² tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").

[5:1]  sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[8:33]  ³ tn Here δέ (de) has not been translated.

[8:33]  ⁴ tn Or “city.” But see the sn on “Gadarenes” in 8:28.

[10:16]  ⁵ tn Grk “Behold I.” 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).

[10:16]  ⁶ sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

[10:29]  ⁷ sn The penny refers to an assarion, a small Roman copper coin. One of them was worth one-sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest items sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[10:29]  ⁸ tn Or “to the ground without the knowledge and consent of your Father.”

[12:4]  ⁹ tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì⁷⁰ C D L W Θ Ë^1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).

[12:4]  ¹⁰ tn Grk “the bread of presentation.”

[12:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5.

[12:4]  ¹¹ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[12:4]  ¹² sn See 1 Sam 21:1-6.

[12:43]  ¹³ tn Here δέ (de) has not been translated.

[12:43]  ¹⁴ sn Unclean spirit refers to an evil spirit.

[12:43]  ¹⁵ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.

[12:43]  ¹⁶ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[12:43]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[12:44]  ¹⁸ tn Grk “I will return to my house from which I came.”

[12:44]  ¹⁹ tn Grk “comes.”

[12:44]  ²⁰ tn The words “the house” are not in Greek but are implied.

[12:44]  ²¹ sn The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

[13:2]  ²² tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[14:35]  ²³ 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).

[17:1]  ²⁴ tn Grk “And after six days.”

[17:1]  ²⁵ tn Grk “John his brother” with “his” referring to James.

[19:1]  ²⁶ tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[19:1]  ²⁷ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[21:12]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:12]  ²⁹ tn Grk “the temple.”

[21:12]  sn The merchants (those who were selling) would have been located in the Court of the Gentiles.

[21:12]  ³⁰ tn Grk “the temple.”

[21:12]  sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[24:38]  ³¹ tn Grk “they,” but in an indefinite sense, “people.”

[25:10]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[26:18]  ³³ tn Here δέ (de) has not been translated.

[26:71]  ³⁴ tn Here δέ (de) has not been translated.

[26:71]  ³⁵ tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).