6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues 15 and on street corners so that people can see them. Truly I say to you, they have their reward.
6:16 “When 16 you fast, do not look sullen like the hypocrites, for they make their faces unattractive 17 so that people will see them fasting. I tell you the truth, 18 they have their reward.
6:25 “Therefore I tell you, do not worry 19 about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing?
11:11 “I tell you the truth, 27 among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least 28 in the kingdom of heaven is greater than he is.
11:25 At that time Jesus said, 29 “I praise 30 you, Father, Lord 31 of heaven and earth, because 32 you have hidden these things from the wise 33 and intelligent, and revealed them to little children.
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.
23:34 “For this reason I 61 am sending you prophets and wise men and experts in the law, 62 some of whom you will kill and crucify, 63 and some you will flog 64 in your synagogues 65 and pursue from town to town,
26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:
‘I will strike the shepherd,
and the sheep of the flock will be scattered.’ 77
1 tn Here καί (kai) has not been translated.
2 tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.
3 tn Grk “Truly (ἀμήν, amhn), I say to you.”
4 tn Grk “Not one iota or one serif.”
sn The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).
5 tc The majority of
6 tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”
7 tn Grk “subjected,” “guilty,” “liable.”
8 tn Grk “the Sanhedrin.”
9 tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).
10 tn Grk “subjected,” “guilty,” “liable.”
11 tn Grk “the Gehenna of fire.”
sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
12 tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).
13 sn See the note on synagogues in 4:23.
14 tn Grk “Truly (ἀμήν, amhn), I say to you.”
15 sn See the note on synagogues in 4:23.
16 tn Here δέ (de) has not been translated.
17 tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”
18 tn Grk “Truly (ἀμήν, amhn), I say to you.”
19 tn Or “do not be anxious,” and so throughout the rest of this paragraph.
20 tn Here δέ (de) has not been translated.
21 tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.
22 tn Here δέ (de) has not been translated.
23 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”
24 tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.
25 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”
26 tn Grk “Truly (ἀμήν, amhn), I say to you.”
27 tn Grk “Truly (ἀμήν, amhn), I say to you.”
28 sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.
29 tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.
30 tn Or “thank.”
31 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
32 tn Or “that.”
33 sn See 1 Cor 1:26-31.
34 tn Grk “truly (ἀμήν, amhn) I say to you.”
35 sn This is what past prophets and righteous people had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
36 tn Here καί (kai) has not been translated.
37 tn Grk “but.”
38 tn Grk “burned, but gather.”
39 tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.
40 tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.
41 tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C3 D L W Θ [Φ] 0281 Ë[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.
42 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.
43 tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
44 sn This cloud is the cloud of God’s presence and the voice is his as well.
45 tn Or “surrounded.”
46 tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.
47 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
48 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
49 tn Here καί (kai) has not been translated.
50 tn Grk “I say to you.”
51 tc A few late witnesses (579 1424 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
52 sn The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.
53 tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
54 tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.
55 tc Most
56 sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
57 tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western
58 tn Grk “Truly (ἀμήν, amhn), I say to you.”
59 sn See the note on tax collectors in 5:46.
60 tn Grk “Behold, I have prepared my dinner.” In some contexts, however, to translate ἄριστον (ariston) as “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”
61 tn Grk “behold I am sending.” 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).
62 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
63 sn See the note on crucified in 20:19.
64 tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
65 sn See the note on synagogues in 4:23.
66 tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.
67 tn Grk “Truly (ἀμήν, amhn), I say to you.”
68 sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
69 tn Grk “not one stone will be left here on another which will not be thrown down.”
70 tn Grk “His master said to him.”
71 tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.
72 tn Grk “Truly (ἀμήν, amhn), I say to you.”
73 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.
74 tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
75 tn Grk “Truly (ἀμήν, amhn), I say to you.”
76 tn Here δέ (de) has not been translated.
77 sn A quotation from Zech 13:7.
78 tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.
79 tn Grk “if it is possible.”
80 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
81 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
82 tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.
83 tn Here καί (kai) has not been translated.
84 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 1:16.
85 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
86 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
87 sn An allusion to Dan 7:13 (see also Matt 24:30).
88 tn Here δέ (de) has not been translated.
89 tn Or “the judge’s seat.”
sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.
90 tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
91 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
92 tn The Greek particle γάρ (gar, “for”) has not been translated here.
93 tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.
94 tn Grk “And behold he.” 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).