Matthew 6:1

Pure-hearted Giving

6:1 “Be ¹  careful not to display your righteousness merely to be seen by people. ²  Otherwise you have no reward with your Father in heaven.

Matthew 9:30

9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.”

Matthew 12:16-19

12:16 But he sternly warned them not to make him known. 12:17 This fulfilled what was spoken by Isaiah the prophet: ³ 

12:18 “Here is ⁴  my servant whom I have chosen,

the one I love, in whom I take great delight. ⁵ 

I will put my Spirit on him, and he will proclaim justice to the nations.

12:19 He will not quarrel or cry out,

nor will anyone hear his voice in the streets.

Matthew 16:20

16:20 Then he instructed his disciples not to tell anyone that he was the Christ. ⁶ 

Matthew 17:9

17:9 As they were coming down from the mountain, Jesus commanded them, ⁷  “Do not tell anyone about the vision until the Son of Man is raised from the dead.”

Mark 1:43-44

1:43 Immediately Jesus ⁸  sent the man ⁹  away with a very strong warning. 1:44 He told him, ¹⁰  “See that you do not say anything to anyone, ¹¹  but go, show yourself to a priest, and bring the offering that Moses commanded ¹²  for your cleansing, as a testimony to them.” ¹³ 

Mark 5:43

5:43 He strictly ordered that no one should know about this, ¹⁴  and told them to give her something to eat.

Mark 7:36

7:36 Jesus ordered them not to tell anything. But as much as he ordered them not to do this, they proclaimed it all the more. ¹⁵ 

Luke 5:14

5:14 Then ¹⁶  he ordered the man ¹⁷  to tell no one, ¹⁸  but commanded him, ¹⁹  “Go ²⁰  and show yourself to a priest, and bring the offering ²¹  for your cleansing, as Moses commanded, ²²  as a testimony to them.” ²³ 

John 5:41

5:41 “I do not accept ²⁴  praise ²⁵  from people, ²⁶ 

John 7:18

7:18 The person who speaks on his own authority ²⁷  desires ²⁸  to receive honor ²⁹  for himself; the one who desires ³⁰  the honor ³¹  of the one who sent him is a man of integrity, ³²  and there is no unrighteousness in him.

John 8:50

8:50 I am not trying to get ³³  praise for myself. ³⁴  There is one who demands ³⁵  it, and he also judges. ³⁶ 

[6:1]  ¹ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

[6:1]  ² tn Grk “before people in order to be seen by them.”

[12:17]  ³ tn Grk “so that what was said by Isaiah the prophet would be fulfilled, saying.” This final clause, however, is part of one sentence in Greek (vv. 15b-17) and is thus not related only to v. 16. The participle λέγοντος (legontos) is redundant and has not been translated.

[12:18]  ⁴ tn Grk “Behold my servant.”

[12:18]  ⁵ tn Grk “in whom my soul is well pleased.”

[16:20]  ⁶ tc Most mss (א² C W Ï lat bo) have “Jesus, the Christ” (᾿Ιησοῦς ὁ Χριστός, Ihsou" Jo Cristo") here, while D has “Christ Jesus” (ὁ Χριστὸς ᾿Ιησοῦς). On the one hand, this is a much harder reading than the mere Χριστός, because the name Jesus was already well known for the disciples’ master – both to them and to others. Whether he was the Messiah is the real focus of the passage. But this is surely too hard a reading: There are no other texts in which the Lord tells his disciples not to disclose his personal name. Further, it is plainly a motivated reading in that scribes had the proclivity to add ᾿Ιησοῦς to Χριστός or to κύριος (kurio", “Lord”), regardless of whether such was appropriate to the context. In this instance it clearly is not, and it only reveals that scribes sometimes, if not often, did not think about the larger interpretive consequences of their alterations to the text. Further, the shorter reading is well supported by א* B L Δ Θ Ë^1,13 565 700 1424 al it sa.

[17:9]  ⁷ tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[1:43]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:43]  ⁹ tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:44]  ¹⁰ tn Grk “And after warning him, he immediately sent him away and told him.”

[1:44]  ¹¹ sn The silence ordered by Jesus 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 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.

[1:44]  ¹² sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[1:44]  ¹³ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[5:43]  ¹⁴ sn That no one should know about this. See the note on the phrase who he was in 3:12.

[7:36]  ¹⁵ tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”

[5:14]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ¹⁷ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ¹⁸ sn The silence ordered by Jesus 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 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ¹⁹ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ²⁰ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ²¹ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ²² sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ²³ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[5:41]  ²⁴ tn Or “I do not receive.”

[5:41]  ²⁵ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:41]  ²⁶ tn Grk “from men,” but in a generic sense; both men and women are implied here.

[7:18]  ²⁷ tn Grk “who speaks from himself.”

[7:18]  ²⁸ tn Or “seeks.”

[7:18]  ²⁹ tn Or “praise”; Grk “glory.”

[7:18]  ³⁰ tn Or “seeks.”

[7:18]  ³¹ tn Or “praise”; Grk “glory.”

[7:18]  ³² tn Or “is truthful”; Grk “is true.”

[8:50]  ³³ tn Grk “I am not seeking.”

[8:50]  ³⁴ tn Grk “my glory.”

[8:50]  ³⁵ tn Grk “who seeks.”

[8:50]  ³⁶ tn Or “will be the judge.”