Matius 5:45
Konteks5:45 so that you may be like 1 your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.
Matius 8:9
Konteks8:9 For I too am a man under authority, with soldiers under me. 2 I say to this one, ‘Go’ and he goes, 3 and to another ‘Come’ and he comes, and to my slave 4 ‘Do this’ and he does it.” 5
Matius 11:21
Konteks11:21 “Woe to you, Chorazin! 6 Woe to you, Bethsaida! If 7 the miracles 8 done in you had been done in Tyre 9 and Sidon, 10 they would have repented long ago in sackcloth and ashes.
Matius 16:19
Konteks16:19 I will give you the keys of the kingdom of heaven. Whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.”
Matius 22:16
Konteks22:16 They sent to him their disciples along with the Herodians, 11 saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. 12 You do not court anyone’s favor because you show no partiality. 13
Matius 25:24
Konteks25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed,
[5:45] 1 tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.
[8:9] 2 tn Grk “having soldiers under me.”
[8:9] 3 sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
[8:9] 4 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[8:9] 5 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[11:21] 6 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
[11:21] 7 tn This introduces a second class (contrary to fact) condition in the Greek text.
[11:21] 8 tn Or “powerful deeds.”
[11:21] 9 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[11:21] 10 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
[11:21] map For location see Map1 A1; JP3 F3; JP4 F3.
[22:16] 11 sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some
[22:16] 12 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
[22:16] 13 tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”
