Matius 7:25

7:25 The rain fell, the flood ¹  came, and the winds beat against that house, but it did not collapse because it had been founded on rock.

Matius 12:43

The Return of the Unclean Spirit

12:43 “When ²  an unclean spirit ³  goes out of a person, ⁴  it passes through waterless places ⁵  looking for rest but ⁶  does not find it.

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 20:4

20:4 He said to them, ‘You go into the vineyard too, and I will give you whatever is right.’

Matius 20:18

20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. ⁷  They will condemn him to death,

Matius 22:46

22:46 No one ⁸  was able to answer him a word, and from that day on no one dared to question him any longer.

Matius 27:51

27:51 Just then ⁹  the temple curtain ¹⁰  was torn in two, from top to bottom. The ¹¹  earth shook and the rocks were split apart.

Matius 28:8

28:8 So ¹²  they left the tomb quickly, with fear and great joy, and ran to tell his disciples.

[7:25]  ¹ tn Grk “the rivers.”

[12:43]  ² tn Here δέ (de) has not been translated.

[12:43]  ³ sn Unclean spirit refers to an evil spirit.

[12:43]  ⁴ 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]  ⁵ 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]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:18]  ⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[22:46]  ⁸ tn Here καί (kai) has not been translated.

[27:51]  ⁹ tn Grk “And behold.”

[27:51]  ¹⁰ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

[27:51]  ¹¹ tn Here καί (kai) has not been translated.

[28:8]  ¹² tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.