Matius 5:8

5:8 “Blessed are the pure in heart, for they will see God.

Matius 5:28

5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.

Matius 19:26

19:26 Jesus ¹  looked at them and replied, “This is impossible for mere humans, ²  but for God all things are possible.”

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 22:16

22:16 They sent to him their disciples along with the Herodians, ³  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ⁴  You do not court anyone’s favor because you show no partiality. ⁵ 

Matius 27:55

27:55 Many ⁶  women who had followed Jesus from Galilee and given him support ⁷  were also there, watching from a distance.

Matius 14:5

14:5 Although ⁸  Herod ⁹  wanted to kill John, ¹⁰  he feared the crowd because they accepted John as a prophet.

Matius 9:22

9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” ¹¹  And the woman was healed ¹²  from that hour.

Matius 13:14

13:14 And concerning them the prophecy of Isaiah is fulfilled that says:

‘You will listen carefully ¹³  yet will never understand,

you will look closely ¹⁴  yet will never comprehend.

Matius 18:17

18:17 If ¹⁵  he refuses to listen to them, tell it to the church. If ¹⁶  he refuses to listen to the church, treat him like ¹⁷  a Gentile ¹⁸  or a tax collector. ¹⁹ 

Matius 21:46

21:46 They wanted to arrest him, but they were afraid of the crowds, because the crowds ²⁰  regarded him as a prophet.

Matius 7:3

7:3 Why ²¹  do you see the speck ²²  in your brother’s eye, but fail to see ²³  the beam of wood ²⁴  in your own?

Matius 11:26

11:26 Yes, Father, for this was your gracious will. ²⁵ 

Matius 21:42

21:42 Jesus said to them, “Have you never read in the scriptures:

‘The stone the builders rejected has become the cornerstone. ²⁶ 

This is from the Lord, and it is marvelous in our eyes’? ²⁷ 

Matius 6:22

6:22 “The eye is the lamp of the body. If then your eye is healthy, ²⁸  your whole body will be full of light.

Matius 2:11

2:11 As they came into the house and saw the child with Mary his mother, they bowed down ²⁹  and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, ³⁰  and myrrh. ³¹ 

Matius 11:7

11:7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness ³²  to see? A reed shaken by the wind? ³³ 

Matius 17:8

17:8 When ³⁴  they looked up, all they saw was Jesus alone.

Matius 13:13

13:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand.

Matius 15:31

15:31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.

Matius 16:23

16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” ³⁵ 

Matius 14:30

14:30 But when he saw the strong wind he became afraid. And starting to sink, he cried out, ³⁶  “Lord, save me!”

Matius 20:15

20:15 Am I not ³⁷  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ³⁸ 

Matius 6:23

6:23 But if your eye is diseased, ³⁹  your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

Matius 12:18

12:18 “Here is ⁴⁰  my servant whom I have chosen,

the one I love, in whom I take great delight. ⁴¹ 

I will put my Spirit on him, and he will proclaim justice to the nations.

Matius 17:2

17:2 And he was transfigured before them. ⁴²  His ⁴³  face shone like the sun, and his clothes became white as light.

Matius 22:11

22:11 But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes.

Matius 6:5

Private Prayer

6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues ⁴⁴  and on street corners so that people can see them. Truly I say to you, they have their reward.

Matius 6:26

6:26 Look at the birds in the sky: ⁴⁵  They do not sow, or reap, or gather into barns, yet your heavenly Father feeds ⁴⁶  them. Aren’t you more valuable ⁴⁷  than they are?

Matius 21:19

21:19 After noticing a fig tree ⁴⁸  by the road he went to it, but found nothing on it except leaves. He said to it, “Never again will there be fruit from you!” And the fig tree withered at once.

Matius 24:30

24:30 Then ⁴⁹  the sign of the Son of Man will appear in heaven, ⁵⁰  and ⁵¹  all the tribes of the earth will mourn. They ⁵²  will see the Son of Man arriving on the clouds of heaven ⁵³  with power and great glory.

Matius 14:19

14:19 Then ⁵⁴  he instructed the crowds to sit down on the grass. He took the five loaves and two fish, and looking up to heaven he gave thanks and broke the loaves. He gave them to the disciples, ⁵⁵  who in turn gave them to the crowds. ⁵⁶ 

[19:26]  ¹ tn Here δέ (de) has not been translated.

[19:26]  ² 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.

[22:16]  ³ 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 mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ⁴ 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]  ⁵ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”

[27:55]  ⁶ tn Here δέ (de) has not been translated.

[27:55]  ⁷ tn Grk “and ministered to him.”

[27:55]  sn Cf. Luke 8:3.

[14:5]  ⁸ tn Here καί (kai) has not been translated.

[14:5]  ⁹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[14:5]  ¹⁰ tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.

[9:22]  ¹¹ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[9:22]  ¹² tn Grk “saved.”

[13:14]  ¹³ tn Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” (ExSyn 168-69).

[13:14]  ¹⁴ tn Grk “look by looking.” The participle is redundant, functioning to intensify the force of the main verb.

[18:17]  ¹⁵ tn Here δέ (de) has not been translated.

[18:17]  ¹⁶ tn Here δέ (de) has not been translated.

[18:17]  ¹⁷ tn Grk “let him be to you as.”

[18:17]  ¹⁸ tn Or “a pagan.”

[18:17]  ¹⁹ sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.

[21:46]  ²⁰ tn Grk “they”; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of “they” in this verse refer to the chief priests and the Pharisees.

[7:3]  ²¹ tn Here δέ (de) has not been translated.

[7:3]  ²² sn The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.

[7:3]  ²³ tn Or “do not notice.”

[7:3]  ²⁴ sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[11:26]  ²⁵ tn Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[21:42]  ²⁶ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[21:42]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[21:42]  ²⁷ sn A quotation from Ps 118:22-23.

[6:22]  ²⁸ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[2:11]  ²⁹ tn Grk “they fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[2:11]  ³⁰ sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).

[2:11]  ³¹ sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.

[11:7]  ³² tn Or “desert.”

[11:7]  ³³ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?… No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[17:8]  ³⁴ tn Here δέ (de) has not been translated.

[16:23]  ³⁵ tn Grk “people.”

[14:30]  ³⁶ tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[20:15]  ³⁷ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ³⁸ tn Grk “Is your eye evil because I am good?”

[6:23]  ³⁹ tn Or “if your eye is sick” (L&N 23.149).

[6:23]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[12:18]  ⁴⁰ tn Grk “Behold my servant.”

[12:18]  ⁴¹ tn Grk “in whom my soul is well pleased.”

[17:2]  ⁴² sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[17:2]  ⁴³ tn Here καί (kai) has not been translated.

[6:5]  ⁴⁴ sn See the note on synagogues in 4:23.

[6:26]  ⁴⁵ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[6:26]  ⁴⁶ tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[6:26]  ⁴⁷ tn Grk “of more value.”

[21:19]  ⁴⁸ tn Grk “one fig tree.”

[21:19]  sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[24:30]  ⁴⁹ tn Here καί (kai) has not been translated.

[24:30]  ⁵⁰ tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[24:30]  ⁵¹ tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.

[24:30]  ⁵² tn Here καί (kai) has not been translated.

[24:30]  ⁵³ sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.

[14:19]  ⁵⁴ tn Here καί (kai) has been translated as “Then.”

[14:19]  ⁵⁵ tn Grk “And after instructing the crowds to recline for a meal on the grass, after taking the five loaves and the two fish, after looking up to heaven, he gave thanks, and after breaking the loaves he gave them to the disciples.” Although most of the participles are undoubtedly attendant circumstance, there are but two indicative verbs – “he gave thanks” and “he gave.” The structure of the sentence thus seems to focus on these two actions and has been translated accordingly.

[14:19]  ⁵⁶ tn Grk “to the disciples, and the disciples to the crowds.”