Matthew 13:36

Explanation for the Disciples

13:36 Then he left the crowds and went into the house. And his disciples came to him saying, “Explain to us the parable of the weeds in the field.”

Matthew 14:15

14:15 When evening arrived, his disciples came to him saying, “This is an isolated place ¹  and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.”

Matthew 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ²  “Hosanna ³  to the Son of David! Blessed is the one who comes in the name of the Lord! ⁴  Hosanna in the highest!”

Matthew 21:23

The Authority of Jesus

21:23 Now after Jesus ⁵  entered the temple courts, ⁶  the chief priests and elders of the people came up to him as he was teaching and said, “By what authority ⁷  are you doing these things, and who gave you this authority?”

Matthew 21:25

21:25 Where did John’s baptism come from? From heaven or from people?” ⁸  They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

Matthew 22:24

22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children ⁹  for his brother.’ ¹⁰ 

Matthew 23:16

23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. ¹¹  But whoever swears by the gold of the temple is bound by the oath.’

Matthew 24:3

Signs of the End of the Age

24:3 As ¹²  he was sitting on the Mount of Olives, his disciples came to him privately and said, “Tell us, when will these things ¹³  happen? And what will be the sign of your coming and of the end of the age?”

Matthew 25:44

25:44 Then they too will answer, ¹⁴  ‘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?’

Matthew 27:29

27:29 and after braiding ¹⁵  a crown of thorns, ¹⁶  they put it on his head. They ¹⁷  put a staff ¹⁸  in his right hand, and kneeling down before him, they mocked him: ¹⁹  “Hail, king of the Jews!” ²⁰ 

Matthew 27:40

27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! ²¹  If you are God’s Son, come down ²²  from the cross!”

Matthew 27:54

27:54 Now when the centurion ²³  and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!”

[14:15]  ¹ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[21:9]  ¹ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ² tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[21:9]  ³ sn A quotation from Ps 118:25-26.

[21:23]  ¹ tn Grk “he.”

[21:23]  ² tn Grk “the temple.”

[21:23]  ³ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1

[21:25]  ¹ 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”).

[22:24]  ¹ tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).

[22:24]  ² sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[23:16]  ¹ tn Grk “Whoever swears by the temple, it is nothing.”

[24:3]  ¹ tn Here δέ (de) has not been translated.

[24:3]  ² sn Because the phrase these things is plural, more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

[25:44]  ¹ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[27:29]  ¹ tn Or “weaving.”

[27:29]  ² 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.

[27:29]  ³ tn Here καί (kai) has not been translated.

[27:29]  ⁴ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[27:29]  ⁵ tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[27:29]  ⁶ tn Or “Long live the King of the Jews!”

[27:40]  ¹ sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.

[27:40]  ² tc ‡ Many important witnesses (א* A D pc it sy^[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א² B L W Θ 0250 Ë^1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA²⁷ puts the καί in brackets, indicating doubts as to its authenticity.

[27:54]  ¹ sn See the note on the word centurion in Matt 8:5.