Matthew 7:4

7:4 Or how can you say ¹  to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own?

Matthew 9:2

9:2 Just then ²  some people ³  brought to him a paralytic lying on a stretcher. ⁴  When Jesus saw their ⁵  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ⁶ 

Matthew 9:6

9:6 But so that you may know ⁷  that the Son of Man ⁸  has authority on earth to forgive sins” – then he said to the paralytic ⁹  – “Stand up, take your stretcher, and go home.” ¹⁰ 

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 18:12

18:12 What do you think? If someone ¹¹  owns a hundred ¹²  sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? ¹³ 

Matthew 19:14

19:14 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.” ¹⁴ 

Matthew 19:29

19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much ¹⁵  and will inherit eternal life.

Matthew 22:25

22:25 Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother.

Matthew 23:13

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.

Matthew 24:2

24:2 And he said to them, ¹⁹  “Do you see all these things? I tell you the truth, ²⁰  not one stone will be left on another. ²¹  All will be torn down!” ²² 

Matthew 27:49

27:49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.” ²³ 

[7:4]  ¹ tn Grk “how will you say?”

[9:2]  ² 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.

[9:2]  ³ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ⁴ 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.

[9:2]  ⁵ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[9:2]  ⁶ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[9:6]  ³ 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).

[9:6]  ⁴ 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.

[9:6]  ⁵ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[9:6]  ⁶ tn Grk “to your house.”

[18:12]  ⁴ tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[18:12]  ⁵ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[18:12]  ⁶ sn Look for the one that went astray. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[19:14]  ⁵ sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[19:29]  ⁶ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.

[23:13]  ⁷ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:13]  ⁸ 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).

[23:13]  ⁹ tn Grk “because you are closing the kingdom of heaven before people.”

[24:2]  ⁸ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

[24:2]  ⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:2]  ¹⁰ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[24:2]  ¹¹ tn Grk “not one stone will be left here on another which will not be thrown down.”

[27:49]  ⁹ tc Early and important mss (א B C L Γ pc) have another sentence at the end of this verse: “And another [soldier] took a spear and pierced him in the side, and water and blood flowed out.” This comment finds such a strong parallel in John 19:34 that it was undoubtedly lifted from the Fourth Gospel by early, well-meaning scribes and inserted into Matt 27:49. Consequently, even though the support for the shorter reading (A D W Θ Ë^1,13 33 Ï lat sy sa bo) is not nearly as impressive, internal considerations on its behalf are compelling.