10:32 “Whoever, then, acknowledges 2 me before people, I will acknowledge 3 before my Father in heaven. 10:33 But whoever denies me before people, I will deny him also before my Father in heaven.
6:1 “Be 8 careful not to display your righteousness merely to be seen by people. 9 Otherwise you have no reward with your Father in heaven. 6:2 Thus whenever you do charitable giving, 10 do not blow a trumpet before you, as the hypocrites do in synagogues 11 and on streets so that people will praise them. I tell you the truth, 12 they have their reward.
‘Look, I am sending my messenger ahead of you, 14
who will prepare your way before you.’ 15
23:13 “But woe to you, experts in the law 16 and you Pharisees, hypocrites! 17 You keep locking people out of the kingdom of heaven! 18 For you neither enter nor permit those trying to enter to go in.
27:11 Then 19 Jesus stood before the governor, and the governor asked him, 20 “Are you the king 21 of the Jews?” Jesus 22 said, “You say so.” 23
1 tn Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
2 tn Or “confesses.”
3 tn Grk “I will acknowledge him also.”
3 tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
4 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
5 tn Here καί (kai) has not been translated.
5 tn Here καί (kai) has not been translated.
6 tc ‡ Several
7 tn Grk “before people in order to be seen by them.”
7 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).
8 sn See the note on synagogues in 4:23.
9 tn Grk “Truly (ἀμήν, amhn), I say to you.”
8 tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).
9 tn Grk “before your face” (an idiom).
10 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
10 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
11 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).
12 tn Grk “because you are closing the kingdom of heaven before people.”
11 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
12 tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
13 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
14 tn Here δέ (de) has not been translated.
15 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
12 tn Or “weaving.”
13 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
14 tn Here καί (kai) has not been translated.
15 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
16 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
17 tn Or “Long live the King of the Jews!”