5:17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. 3
5:33 “Again, you have heard that it was said to an older generation, 4 ‘Do not break an oath, but fulfill your vows to the Lord.’ 5 5:34 But I say to you, do not take oaths at all – not by heaven, because it is the throne of God,
9:14 Then John’s 21 disciples came to Jesus 22 and asked, “Why do we and the Pharisees 23 fast often, 24 but your disciples don’t fast?”
10:34 “Do not think that I have come to bring 32 peace to the earth. I have not come to bring peace but a sword.
12:43 “When 39 an unclean spirit 40 goes out of a person, 41 it passes through waterless places 42 looking for rest but 43 does not find it.
19:13 Then little children were brought to him for him to lay his hands on them and pray. 66 But the disciples scolded those who brought them. 67 19:14 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.” 68
24:36 “But as for that day and hour no one knows it – not even the angels in heaven 84 – except the Father alone.
1 tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.
2 tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
3 tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.
4 tn Grk “the ancient ones.”
5 sn A quotation from Lev 19:12.
6 sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
7 tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.
8 tn Or “if your eye is sick” (L&N 23.149).
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.
9 tn Here δέ (de) has not been translated.
10 sn The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.
11 tn Or “do not notice.”
12 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).
13 tn Grk “the rivers.”
14 tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
15 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
16 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).
17 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
18 tn Here δέ (de) has not been translated.
19 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.
20 sn A quotation from Hos 6:6 (see also Matt 12:7).
21 sn John refers to John the Baptist.
22 tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.
23 sn See the note on Pharisees in 3:7.
24 sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
25 tn Grk “And behold a woman.” 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).
26 sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.
27 sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
28 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
29 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.
30 tn Grk “saved.”
31 sn The response to these messengers determines how God’s blessing is bestowed – if the messengers are not welcomed, their blessing will return to them. Jesus shows just how important their mission is by this remark.
32 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
33 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.
34 sn See the note on Pharisees in 3:7.
35 sn See the note on Pharisees in 3:7.
36 tn Grk “except by Beelzebul.”
sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.
37 tn Or “prince.”
38 tn Grk “every sin and blasphemy will be forgiven men.”
39 tn Here δέ (de) has not been translated.
40 sn Unclean spirit refers to an evil spirit.
41 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.
42 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).
43 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
44 tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
45 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
46 tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
47 tn Grk “the mysteries.”
sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
48 sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.
49 tn Grk “is temporary.”
50 tn Here δέ (de) has not been translated.
51 tn Here δέ (de) has not been translated.
52 tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”
53 sn That is, their concern for spiritual things is crowded out by material things.
54 tn Grk “is a gift,” that is, something dedicated to God.
55 tn Here καί (kai) has been translated as “Then.”
56 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
57 tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.
58 tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.
59 tn Or “soul” (throughout vv. 25-26).
60 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
61 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
62 tn Grk “For it.” Here γάρ (gar) has not been translated.
63 sn A quotation from Deut 19:15.
64 tc A few important
tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
65 tn Grk “heart” (a collective singular).
66 tn Grk “so that he would lay his hands on them and pray.”
67 tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.
68 sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
69 sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.
70 tn Here δέ (de) has not been translated.
71 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
72 tc ‡ The majority of
73 sn A quotation from Isa 56:7.
74 tn Or “a hideout” (see L&N 1.57).
75 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
76 tn “And he”; here δέ (de) has not been translated.
77 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.
78 tn Grk “he was silent.”
79 sn A quotation from Exod 3:6.
80 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
81 tn Grk “for they say and do not do.”
82 tn Grk “Whoever swears by the altar, it is nothing.”
83 tn Grk “it is not yet the end.”
84 tc ‡ Some important witnesses, including early Alexandrian and Western
85 tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.
86 tn Grk “And behold one.” 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).
87 tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.
88 tn See the note on the word “slave” in 8:9.
89 tn Grk “But so that”; the verb “has happened” is implied.
90 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.
91 tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.
92 tn Grk “for I know.”
93 sn See the note on crucified in 20:19.