Matthew 7:13-14

The Narrow Gate

7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. 7:14 But the gate is narrow and the way is difficult that leads to life, and there are few who find it.

Matthew 10:5

10:5 Jesus sent out these twelve, instructing them as follows: ¹  “Do not go to Gentile regions ²  and do not enter any Samaritan town. ³ 

Matthew 13:4

13:4 And as he sowed, some seeds ⁴  fell along the path, and the birds came and devoured them.

Matthew 20:17

Third Prediction of Jesus’ Death and Resurrection

20:17 As Jesus was going up to Jerusalem, ⁵  he took the twelve ⁶  aside privately and said to them on the way,

Matthew 20:30

20:30 Two ⁷  blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, ⁸  “Have mercy ⁹  on us, Lord, Son of David!” ¹⁰ 

Matthew 22:10

22:10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests.

[10:5]  ¹ tn Grk “instructing them, saying.”

[10:5]  ² tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.

[10:5]  ³ tn Grk “town [or city] of the Samaritans.”

[13:4]  ¹ tn In Matthew’s version of this parable, plural pronouns are used to refer to the seed in v. 4 (ἅ…αὐτά [Ja…auta]), although the collective singular is used in v. 5 and following (indicated by the singular verbs like ἔπεσεν [epesen]). For the sake of consistency in English, plural pronouns referring to the seed are used in the translation throughout the Matthean account. In both Mark and Luke the collective singular is used consistently throughout (cf. Mark 4:1-9; Luke 8:4-8).

[20:17]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:17]  ² tc ‡ A number of significant witnesses (e.g., B C W 085 33 lat) have μαθητάς (maqhtas, “disciples”) after δώδεκα (dwdeka, “twelve”), perhaps by way of clarification, while other important witnesses lack the word (e.g., א D L Θ Ë^1,13). The longer reading looks to be a scribal clarification, and hence is considered to be secondary. NA²⁷ puts the word in brackets to show doubts about its authenticity.

[20:30]  ¹ tn Grk “And behold.” 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).

[20:30]  ² tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[20:30]  ³ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[20:30]  ⁴ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).