Discovery BoxMatthew 4:21 
Context4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat 1 with Zebedee their father, mending their nets. Then 2 he called them.
Matthew 7:11
Context7:11 If you then, although you are evil, 3 know how to give good gifts to your children, how much more will your Father in heaven give good gifts 4 to those who ask him!
Matthew 8:4
Context8:4 Then Jesus said to him, “See that you do not speak to anyone, 5 but go, show yourself to a priest, and bring the offering 6 that Moses commanded, 7 as a testimony to them.” 8
Matthew 8:26
Context8:26 But 9 he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked 10 the winds and the sea, 11 and it was dead calm.
Matthew 9:2
Context9:2 Just then 12 some people 13 brought to him a paralytic lying on a stretcher. 14 When Jesus saw their 15 faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” 16
Matthew 9:6
Context9:6 But so that you may know 17 that the Son of Man 18 has authority on earth to forgive sins” – then he said to the paralytic 19 – “Stand up, take your stretcher, and go home.” 20
Matthew 9:15
Context9:15 Jesus said to them, “The wedding guests 21 cannot mourn while the bridegroom 22 is with them, can they? But the days 23 are coming when the bridegroom will be taken from them, 24 and then they will fast.
Matthew 12:29
Context12:29 How 25 else can someone enter a strong man’s 26 house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house. 27
Matthew 13:27
Context13:27 So the slaves 28 of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’
Matthew 13:30
Context13:30 Let both grow together until the harvest. At 29 harvest time I will tell the reapers, “First collect the weeds and tie them in bundles to be burned, but then 30 gather 31 the wheat into my barn.”’”
Matthew 13:44
Context13:44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field.
Matthew 13:52
Context13:52 Then he said to them, “Therefore every expert in the law 32 who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”
Matthew 13:54
Context13:54 Then 33 he came to his hometown 34 and began to teach the people 35 in their synagogue. 36 They 37 were astonished and said, “Where did this man get such wisdom and miraculous powers?
Matthew 15:36
Context15:36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds. 38
Matthew 16:4
Context16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then 39 he left them and went away.
Matthew 16:27
Context16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. 40
Matthew 19:21
Context19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money 41 to the poor, and you will have treasure 42 in heaven. Then come, follow me.”
Matthew 21:12
Context21:12 Then 43 Jesus entered the temple area 44 and drove out all those who were selling and buying in the temple courts, 45 and turned over the tables of the money changers and the chairs of those selling doves.
Matthew 21:25
Context21:25 Where did John’s baptism come from? From heaven or from people?” 46 They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’
Matthew 21:33
Context21:33 “Listen to another parable: There was a landowner 47 who planted a vineyard. 48 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 49 he leased it to tenant farmers 50 and went on a journey.
Matthew 21:41
Context21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”
Matthew 22:13
Context22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’
Matthew 22:21
Context22:21 They replied, 51 “Caesar’s.” He said to them, 52 “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 53
Matthew 24:26
Context24:26 So then, if someone 54 says to you, ‘Look, he is in the wilderness,’ 55 do not go out, or ‘Look, he is in the inner rooms,’ do not believe him.
Matthew 24:30
Context24:30 Then 56 the sign of the Son of Man will appear in heaven, 57 and 58 all the tribes of the earth will mourn. They 59 will see the Son of Man arriving on the clouds of heaven 60 with power and great glory.
Matthew 24:45
Context24:45 “Who then is the faithful and wise slave, 61 whom the master has put in charge of his household, to give the other slaves 62 their food at the proper time?
Matthew 25:10
Context25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then 63 the door was shut.
Matthew 25:24
Context25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed,
Matthew 25:34
Context25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.
Matthew 25:44-45
Context25:44 Then they too will answer, 64 ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 25:45 Then he will answer them, 65 ‘I tell you the truth, 66 just as you did not do it for one of the least of these, you did not do it for me.’
Matthew 26:31
Context26:31 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.’ 67
Matthew 26:45
Context26:45 Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners.
Matthew 27:9
Context27:9 Then what was spoken by Jeremiah 68 the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, 69
Matthew 27:60
Context27:60 and placed it 70 in his own new tomb that he had cut in the rock. 71 Then he rolled a great stone across the entrance 72 of the tomb and went away.
Matthew 28:7
Context28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He 73 is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!”
1 tn Or “their boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.
2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
3 tn The participle ὄντες (ontes) has been translated concessively.
4 sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.
5 sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.
6 tn Grk “gift.”
7 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
8 tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.
9 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
10 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
11 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.
12 tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.
13 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
14 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
15 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
16 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
17 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
18 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
19 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
20 tn Grk “to your house.”
21 tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7).
22 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
23 tn Grk “days.”
24 sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13ff.
25 tn Grk “Or how can.”
26 sn The strong man here pictures Satan.
27 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
28 tn See the note on the word “slave” in 8:9.
29 tn Here καί (kai) has not been translated.
30 tn Grk “but.”
31 tn Grk “burned, but gather.”
32 tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].
33 tn Here καί (kai) has been translated as “Then.”
34 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
35 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
36 sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.
37 tn Grk “synagogue, so that they.” Here ὥστε (Jwste) has not been translated. Instead a new sentence was started in the translation.
38 tn Grk “was giving them to the disciples, and the disciples to the crowd.”
39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
40 sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.
41 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
42 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
43 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
44 tn Grk “the temple.”
sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
45 tn Grk “the temple.”
sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
46 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
sn The question is whether John’s ministry was of divine or human origin.
47 tn The term here refers to the owner and manager of a household.
48 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
49 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
50 sn The leasing of land to tenant farmers was common in this period.
51 tn Grk “they said to him.”
52 tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.
53 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
54 tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).
55 tn Or “in the desert.”
56 tn Here καί (kai) has not been translated.
57 tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
58 tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.
59 tn Here καί (kai) has not been translated.
60 sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.
61 tn See the note on the word “slave” in 8:9.
62 tn Grk “give them.”
63 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
64 tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
65 tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
66 tn Grk “Truly (ἀμήν, amhn), I say to you.”
67 sn A quotation from Zech 13:7.
68 tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.
69 tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).
70 tc ‡ αὐτό (auto, “it”) is found after ἔθηκεν (eqhken, “placed”) in the majority of witnesses, including many important ones, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is read by א L Θ Ë13 33 892 pc). Regardless of which reading is original (though with a slight preference for the shorter reading), English style requires the pronoun. NA27 includes αὐτό here, no doubt due to the overwhelming external attestation.
71 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
72 tn Or “to the door,” “against the door.”
73 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).
