Matius 5:21
Konteks5:21 “You have heard that it was said to an older generation, 1 ‘Do not murder,’ 2 and ‘whoever murders will be subjected to judgment.’
Matius 5:46
Konteks5:46 For if you love those who love you, what reward do you have? Even the tax collectors 3 do the same, don’t they?
Matius 6:4
Konteks6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. 4
Matius 6:33
Konteks6:33 But above all pursue his kingdom 5 and righteousness, and all these things will be given to you as well.
Matius 8:17
Konteks8:17 In this way what was spoken by Isaiah the prophet was fulfilled: 6
“He took our weaknesses and carried our diseases.” 7
Matius 15:6
Konteks15:6 he does not need to honor his father.’ 8 You have nullified the word of God on account of your tradition.
Matius 19:20
Konteks19:20 The young man said to him, “I have wholeheartedly obeyed 9 all these laws. 10 What do I still lack?”
Matius 19:26
Konteks19:26 Jesus 11 looked at them and replied, “This is impossible for mere humans, 12 but for God all things are possible.”
Matius 26:41
Konteks26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”
[5:21] 1 tn Grk “to the ancient ones.”
[5:21] 2 sn A quotation from Exod 20:13; Deut 5:17.
[5:46] 3 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.
[6:4] 4 tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë1,13 33 al).
[6:33] 5 tc ‡ Most
[6:33] sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.
[8:17] 6 tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.
[8:17] 7 sn A quotation from Isa 53:4.
[15:6] 8 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
[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).
[19:20] 9 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[19:20] 10 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[19:20] sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command – to give away all he had – revealed that internally he loved money more than God.
[19:26] 11 tn Here δέ (de) has not been translated.
[19:26] 12 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.