Matthew 9:7

9:7 And he stood up and went home. ¹ 

Matthew 23:38

23:38 Look, your house is left to you desolate!

Matthew 21:13

21:13 And he said to them, “It is written, ‘My house will be called a house of prayer,’ ²  but you are turning it into a den ³  of robbers!” ⁴ 

Matthew 10:6

10:6 Go ⁵  instead to the lost sheep of the house of Israel.

Matthew 15:24

15:24 So ⁶  he answered, “I was sent only to the lost sheep of the house of Israel.”

Matthew 11:8

11:8 What ⁷  did you go out to see? A man dressed in fancy clothes? ⁸  Look, those who wear fancy clothes are in the homes of kings! ⁹ 

Matthew 12:44

12:44 Then it says, ‘I will return to the home I left.’ ¹⁰  When it returns, ¹¹  it finds the house ¹²  empty, swept clean, and put in order. ¹³ 

Matthew 9:6

9:6 But so that you may know ¹⁴  that the Son of Man ¹⁵  has authority on earth to forgive sins” – then he said to the paralytic ¹⁶  – “Stand up, take your stretcher, and go home.” ¹⁷ 

Matthew 12:4

12:4 how he entered the house of God and they ate ¹⁸  the sacred bread, ¹⁹  which was against the law ²⁰  for him or his companions to eat, but only for the priests? ²¹ 

[9:7]  ¹ tn Grk “to his house.”

[21:13]  ² sn A quotation from Isa 56:7.

[21:13]  ³ tn Or “a hideout” (see L&N 1.57).

[21:13]  ⁴ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[10:6]  ³ tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.

[15:24]  ⁴ tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.

[11:8]  ⁵ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.

[11:8]  ⁶ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[11:8]  ⁷ tn Or “palaces.”

[12:44]  ⁶ tn Grk “I will return to my house from which I came.”

[12:44]  ⁷ tn Grk “comes.”

[12:44]  ⁸ tn The words “the house” are not in Greek but are implied.

[12:44]  ⁹ sn The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

[9:6]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Grk “to your house.”

[12:4]  ⁸ tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì⁷⁰ C D L W Θ Ë^1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).

[12:4]  ⁹ tn Grk “the bread of presentation.”

[12:4]  ¹⁰ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[12:4]  ¹¹ sn See 1 Sam 21:1-6.