Matius 8:8

8:8 But the centurion replied, ¹  “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed.

Matius 10:25

10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

Matius 12:25

12:25 Now when Jesus ²  realized what they were thinking, he said to them, ³  “Every kingdom divided against itself is destroyed, ⁴  and no town or house divided against itself will stand.

Matius 14:15

14:15 When evening arrived, his disciples came to him saying, “This is an isolated place ⁵  and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.”

Matius 15:22

15:22 A ⁶  Canaanite woman from that area came ⁷  and cried out, ⁸  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”

Matius 17:25

17:25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first, ⁹  “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons ¹⁰  or from foreigners?”

Matius 18:12

18:12 What do you think? If someone ¹¹  owns a hundred ¹²  sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? ¹³ 

Matius 18:16-17

18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. ¹⁴  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 21:28

The Parable of the Two Sons

21:28 “What ²⁰  do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’

Matius 24:43

24:43 But understand this: If the owner of the house had known at what time of night the thief ²¹  was coming, he would have been alert and would not have let his house be broken into.

Matius 27:42

27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ²²  now from the cross, we will believe in him!

[8:8]  ¹ tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[12:25]  ² tc The majority of mss read ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (̲¹ א B D 892* sy^s,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity.

[12:25]  ³ sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).

[12:25]  ⁴ tn Or “is left in ruins.”

[14:15]  ⁵ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[15:22]  ⁶ tn Grk “And behold a Canaanite.” 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).

[15:22]  ⁷ tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ⁸ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[17:25]  ⁹ tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[17:25]  ¹⁰ sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.

[18:12]  ¹¹ tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[18:12]  ¹² sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[18:12]  ¹³ sn Look for the one that went astray. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[18:16]  ¹⁴ sn A quotation from Deut 19:15.

[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.

[21:28]  ²⁰ tn Here δέ (de) has not been translated.

[24:43]  ²¹ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[27:42]  ²² tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.