his own city: That is, Capernaum, Jesus’ home base in the region. (Mt 4:13; Mr 2:1) This city was not far from Nazareth, where he grew up; from Cana, where he turned water into wine; from Nain, where he resurrected the son of a widow; and from the vicinity of Bethsaida, where he miraculously fed about 5,000 men and restored sight to a blind man.

look!: The Greek word i·douʹ, here rendered “look!,” is often used to focus attention on what follows, encouraging the reader to visualize the scene or to take note of a detail in a narrative. It is also used to add emphasis or to introduce something new or surprising. In the Christian Greek Scriptures, the term occurs most frequently in the Gospels of Matthew and Luke and in the book of Revelation. A corresponding expression is often used in the Hebrew Scriptures.

look!: See study note on Mt 1:20.

seeing their faith: The use of the plural pronoun “their” shows that Jesus noted how much faith the entire group had, not just the paralyzed man.

child: Used by Jesus as a term of endearment.​—2Ti 1:2; Tit 1:4; Phm 10.

which is easier: It would be easier for someone to say that he could forgive sins, since there would be no visible evidence to substantiate such a claim. But to say, Get up and walk required a miracle that would make plain for all to see that Jesus also has the authority to forgive sins. This account and Isa 33:24 link sickness to our sinful condition.

Son of man: Or “Son of a human.” This expression occurs about 80 times in the Gospels. Jesus used it to refer to himself, evidently emphasizing that he was truly human, born from a woman, and that he was a fitting human counterpart to Adam, having the power to redeem humankind from sin and death. (Ro 5:12, 14-15) The same expression also identified Jesus as the Messiah, or the Christ.​—Da 7:13, 14; see Glossary.

Son of man: See study note on Mt 8:20.

to forgive sins​—: The dash indicates that Jesus stopped in mid-sentence and then powerfully proved his point by publicly healing the man.

Matthew: The Greek name rendered “Matthew” is probably a shortened form of the Hebrew name rendered “Mattithiah” (1Ch 15:18), meaning “Gift of Jehovah.”

Matthew: Also known as Levi.​—See study notes on Mr 2:14; Lu 5:27.

Matthew: See study notes on Mt Title and 10:3.

tax office: Or “tax collection booth.” This could be a small building or a booth where the tax collector sat and gathered taxes on exports, imports, and goods taken through a country by merchants. Matthew’s tax office was located in or near Capernaum.

Be my follower: See study note on Mr 2:14.

Be my follower: The Greek verb used in this exhortation has the basic sense of “to go along behind, come after,” but here it means “to follow someone as a disciple.”

dining: See study note on Mr 2:15.

the house: Refers to Matthew’s house.​—Mr 2:14, 15; Lu 5:29.

tax collectors: See study note on Mt 5:46.

sinners: The Bible shows that all humans are sinners. (Ro 3:23; 5:12) Therefore, the term is used here in a more specific way, evidently referring to those who had a reputation for practicing sin, perhaps of a moral or a criminal nature. (Lu 7:37-39; 19:7, 8) This term was also used for non-Jewish people and by the Pharisees for Jewish people who did not observe the rabbinic traditions.​—Joh 9:16, 24, 25.

tax collectors: Many Jews collected taxes for the Roman authorities. People hated such Jews because they not only collaborated with a resented foreign power but also extorted more than the official tax rate. Tax collectors were generally shunned by fellow Jews, who put them on the same level as sinners and prostitutes.​—Mt 11:19; 21:32.

dining: Or “reclining at the table.” To recline with someone at a table indicated close fellowship with that person. Thus, Jews in Jesus’ day would normally never have reclined at the table, or taken a meal, with non-Jews.

mercy, and not sacrifice: Jesus twice refers to these words from Ho 6:6 (here and at Mt 12:7). Matthew, a despised tax collector who became an intimate associate of Jesus, is the only Gospel writer to record this quote as well as the illustration of the unmerciful slave. (Mt 18:21-35) His Gospel highlights Jesus’ repeated insistence that mercy is required in addition to sacrifice.

practice fasting: See study note on Mt 6:16.

fast: That is, abstain from food for a limited time. (See Glossary.) Jesus never commanded his disciples to fast, nor did he direct them to avoid the practice altogether. Under the Mosaic Law, rightly motivated Jews humbled themselves before Jehovah and showed repentance for sin by means of fasts.​—1Sa 7:6; 2Ch 20:3.

friends of the bridegroom: Lit., “sons of the bridechamber,” an idiom describing wedding guests but especially the friends of the bridegroom.

wine into . . . wineskins: It was common in Bible times to store wine in animal skins. (1Sa 16:20) Skin bottles were made of the complete hides of domestic animals, such as sheep or goats. Old leather wineskins would become stiff and lose their elasticity. New wineskins, on the other hand, could stretch and swell and thus could withstand the pressure caused by the ongoing process of fermentation of new wine.​—See Glossary, “Wineskin.”

a certain ruler: The name of this “ruler” (Greek, arʹkhon), Jairus, is given in Mark’s and Luke’s parallel accounts, where he is called a presiding officer of the synagogue.​—Mr 5:22; Lu 8:41.

did obeisance to him: Or “bowed down to him; honored him.”​—See study note on Mt 8:2.

did obeisance to him: Or “bowed down to him; honored him.” People mentioned in the Hebrew Scriptures also bowed down when meeting prophets, kings, or other representatives of God. (1Sa 25:23, 24; 2Sa 14:4-7; 1Ki 1:16; 2Ki 4:36, 37) This man evidently recognized that he was talking to a representative of God who had power to heal people. It was appropriate to bow down to show respect for Jehovah’s King-Designate.​—Mt 9:18; for more information on the Greek word used here, see study note on Mt 2:2.

flow of blood: Likely a chronic menstrual flow. According to the Mosaic Law, this condition would render the woman ceremonially unclean. As such, she was not supposed to touch others.​—Le 15:19-27.

daughter: The only recorded instance in which Jesus directly addressed a woman as “daughter,” perhaps because of the delicate situation and her “trembling.” (Lu 8:47) By using this term of endearment, a form of address that signifies nothing about the woman’s age, Jesus emphasizes his tender concern for her.

has not died but is sleeping: In the Bible, death is often likened to sleep. (Ps 13:3; Joh 11:11-14; Ac 7:60; 1Co 7:39; 15:51; 1Th 4:13) Jesus was going to bring the girl back to life, so he may have said this because he would demonstrate that just as people can be awakened from a deep sleep, they can be brought back from death. Jesus’ power to resurrect the girl came from his Father, “who makes the dead alive and calls the things that are not as though they are.”​—Ro 4:17.

did not die but is sleeping: See study note on Mr 5:39.

son of David: Indicates that Jesus is the heir of the Kingdom covenant made with David that is to be fulfilled by someone in David’s line.​—2Sa 7:11-16; Ps 89:3, 4.

David the king: Although several kings are mentioned in this genealogy, David is the only one identified by the title “king.” Israel’s royal dynasty was referred to as “the house of David.” (1Ki 12:19, 20) By calling Jesus “son of David” in verse 1, Matthew emphasizes the Kingdom theme and identifies Jesus as the heir of the kingship promised in the Davidic covenant.​—2Sa 7:11-16.

Son of David: By calling Jesus “Son of David,” these men express their belief that Jesus is heir to the throne of David and thus is the Messiah.​—See study notes on Mt 1:1, 6.

teaching . . . preaching: Teaching differs from preaching in that the teacher does more than proclaim; he instructs, explains, uses persuasive arguments, and offers proof.​—See study notes on Mt 3:1; 28:20.

the good news: First occurrence of the Greek word eu·ag·geʹli·on, rendered “gospel” in some English Bibles. A related Greek expression eu·ag·ge·li·stesʹ, rendered “evangelizer,” means “a proclaimer of good news.”​—Ac 21:8; Eph 4:11, ftn.; 2Ti 4:5, ftn.

teaching . . . preaching: See study note on Mt 4:23.

the good news: See study note on Mt 4:23.

felt pity: The Greek verb splag·khniʹzo·mai used for this expression is related to the word for “intestines” (splagʹkhna), denoting a feeling experienced deep inside the body, an intense emotion. It is one of the strongest words in Greek for the feeling of compassion.

skinned: The Greek word originally meant “flayed,” or “stripped of the skin,” conveying an image of sheep with their skin ripped apart by wild animals or torn as they wandered among brambles and sharp rocks. The term came to be used figuratively, meaning “maltreated, harassed, wounded.”

thrown about: The image here is of sheep being thrown down, helpless and exhausted, figuratively conveying the idea of the crowd being dejected, neglected, and helpless.

apostles: Or “sent ones.” The Greek word a·poʹsto·los is derived from the verb a·po·stelʹlo, meaning “to send away (out).” (Mt 10:5; Lu 11:49; 14:32) Its basic meaning is clearly illustrated in Jesus’ statement at Joh 13:16, where it is rendered “one who is sent.”

Simon, the one called Peter: Peter is named in five different ways in the Scriptures: (1) the Greek form “Symeon,” which closely reflects the Hebrew form of the name (Simeon); (2) the Greek “Simon” (both Symeon and Simon come from a Hebrew verb meaning “hear; listen”); (3) “Peter” (a Greek name that means “A Piece of Rock” and that he alone bears in the Scriptures); (4) “Cephas,” which is the Semitic equivalent of Peter (perhaps related to the Hebrew ke·phimʹ [rocks] used at Job 30:6; Jer 4:29); and (5) the combination “Simon Peter.”​—Ac 15:14; Joh 1:42; Mt 16:16.

Levi: In the parallel account at Mt 9:9, this disciple is called Matthew. When referring to him as a former tax collector, Mark and Luke use the name Levi (Lu 5:27, 29), but they use the name Matthew when mentioning him as one of the apostles (Mr 3:18; Lu 6:15; Ac 1:13). The Scriptures do not reveal whether Levi already had the name Matthew before becoming a disciple of Jesus. Mark is the only Gospel writer to mention that Matthew Levi was the son of Alphaeus.​—See study note on Mr 3:18.

Levi: In the parallel account at Mt 9:9, this disciple is called Matthew. When referring to him as a former tax collector, Mark and Luke use the name Levi (Mr 2:14), but they use the name Matthew when mentioning him as one of the apostles (Mr 3:18; Lu 6:15; Ac 1:13). The Scriptures do not reveal whether Levi already had the name Matthew before becoming a disciple of Jesus.​—See study note on Mr 2:14.

tax collectors: Many Jews collected taxes for the Roman authorities. People hated such Jews because they not only collaborated with a resented foreign power but also extorted more than the official tax rate. Tax collectors were generally shunned by fellow Jews, who put them on the same level as sinners and prostitutes.​—Mt 11:19; 21:32.

James the son of Alphaeus: Evidently the same disciple as the one called “James the Less” at Mr 15:40. It is generally thought that Alphaeus was the same person as Clopas (Joh 19:25), which would also make him the husband of “the other Mary” (Mt 27:56; 28:1; Mr 15:40; 16:1; Lu 24:10). The Alphaeus mentioned here is evidently not the same person as the Alphaeus mentioned at Mr 2:14, the father of Levi.

Bartholomew: Meaning “Son of Tolmai.” He is thought to be the Nathanael mentioned by John. (Joh 1:45, 46) A comparison of the Gospels shows that Matthew and Luke link Bartholomew and Philip in the same way that John associates Nathanael with Philip.​—Mt 10:3; Lu 6:14.

Matthew: Also known as Levi.​—See study notes on Mr 2:14; Lu 5:27.

the tax collector: As a former tax collector, Matthew, the writer of this Gospel, makes numerous references to numbers and money values. (Mt 17:27; 26:15; 27:3) He is also more explicit with numbers. He broke up his genealogy of Jesus into three sets of 14 generations (Mt 1:1-17) and listed seven petitions in the Lord’s prayer (Mt 6:9-13), seven illustrations in Mt 13, and seven woes at Mt 23:13-36. As for the term “tax collector,” see study note on Mt 5:46.

James the son of Alphaeus: See study note on Mr 3:18.

Thaddaeus: In the listings of the apostles at Lu 6:16 and Ac 1:13, the name Thaddaeus is not included; instead, we find “Judas the son of James,” leading to the conclusion that Thaddaeus is another name for the apostle whom John calls “Judas, not Iscariot.” (Joh 14:22) The possibility of confusing this Judas with the traitor, Judas Iscariot, might be a reason why the name Thaddaeus is sometimes used.

the Cananaean: A designation distinguishing the apostle Simon from the apostle Simon Peter. (Mr 3:18) This term is thought to be of Hebrew or Aramaic origin, meaning “Zealot; Enthusiast.” Luke referred to this Simon as “the zealous one,” using the Greek word ze·lo·tesʹ, also meaning “zealot; enthusiast.” (Lu 6:15; Ac 1:13) While it is possible that Simon once belonged to the Zealots, a Jewish party opposed to the Romans, he may have been given this designation because of his zeal and enthusiasm.

Iscariot: Possibly meaning “Man From Kerioth.” Judas’ father, Simon, is also called “Iscariot.” (Joh 6:71) This term has commonly been understood to indicate that Simon and Judas were from the Judean town of Kerioth-hezron. (Jos 15:25) If this is so, Judas was the only Judean among the 12 apostles, the rest being Galileans.

preaching: The Greek word basically means “to make proclamation as a public messenger.” It stresses the manner of the proclamation: usually an open, public declaration rather than a sermon to a group.

the Kingdom of the heavens has drawn near: This message of a new world government was the theme of Jesus’ preaching. (Mt 10:7; Mr 1:15) John the Baptist started to proclaim a similar message about six months prior to Jesus’ baptism (Mt 3:1, 2); yet Jesus could say with added meaning that the Kingdom had “drawn near,” since he was now present as the anointed King-Designate. There is no record that after Jesus’ death his disciples continued to proclaim that the Kingdom had “drawn near” or was at hand.

preach: That is, make an open, public declaration.​—See study note on Mt 3:1.

The Kingdom of the heavens has drawn near: See study note on Mt 4:17.

a leper: A person suffering from a serious skin disease. The leprosy referred to in the Bible is not restricted to the disease known by that name today. Anyone diagnosed with leprosy became an outcast from society until he was cured.​—Le 13:2, ftn., 45, 46; see Glossary, “Leprosy; Leper.”

lepers: See study note on Mt 8:2 and Glossary, “Leprosy; Leper.”

stay there until you leave that place: Jesus was instructing his disciples that when they reached a town, they should stay in the home where hospitality was extended to them and not be “transferring from house to house.” (Lu 10:1-7) By not seeking a place where the householder could provide them with more comfort, entertainment, or material things, they would show that these things were of secondary importance when compared to their commission to preach.

stay there: See study note on Mr 6:10.

greet: A common Jewish greeting was: “May you have peace.”​—Jg 19:20; Mt 10:13; Lu 10:5.

shake the dust off your feet: This gesture would signify that the disciples disclaimed responsibility for the consequences that would come from God. A similar expression occurs at Mr 6:11 and Lu 9:5. Mark and Luke add the expression “for a witness to [or, “against”] them.” Paul and Barnabas applied this instruction in Pisidian Antioch (Ac 13:51), and when Paul did something similar in Corinth by shaking out his garments, he added the explanatory words: “Let your blood be on your own heads. I am clean.” (Ac 18:6) Such gestures may already have been familiar to the disciples; pious Jews who had traveled through Gentile country would shake what they perceived to be unclean dust off their sandals before reentering Jewish territory. However, Jesus evidently had a different meaning in mind when giving these instructions to his disciples.

Truly: Greek, a·menʹ, a transliteration of the Hebrew ʼa·menʹ, meaning “so be it,” or “surely.” Jesus frequently uses this expression to preface a statement, a promise, or a prophecy, thereby emphasizing its absolute truthfulness and reliability. Jesus’ use of “truly,” or amen, in this way is said to be unique in sacred literature. When repeated in succession (a·menʹ a·menʹ), as is the case throughout the Gospel of John, Jesus’ expression is translated “most truly.”​—See study note on Joh 1:51.

it will be more endurable: Evidently used as a form of hyperbole that Jesus may not have intended to be taken literally. (Compare other graphic hyperboles that Jesus used, such as those at Mt 5:18; Lu 16:17; 21:33.) When Jesus said that it would be “more endurable for Sodom in that day,” that is, on Judgment Day (Mt 10:15; 11:22, 24; Lu 10:14), he was not saying that the inhabitants of Sodom must be present on that day. (Compare Jude 7.) He could simply have been emphasizing how unresponsive and culpable most people were in such cities as Chorazin, Bethsaida, and Capernaum. (Lu 10:13-15) It is worth noting that what happened to ancient Sodom had become proverbial and was often mentioned in connection with God’s anger and judgment.​—De 29:23; Isa 1:9; La 4:6.

Truly: See study note on Mt 5:18.

it will be more endurable for: See study note on Lu 10:12.

look!: The Greek word i·douʹ, here rendered “look!,” is often used to focus attention on what follows, encouraging the reader to visualize the scene or to take note of a detail in a narrative. It is also used to add emphasis or to introduce something new or surprising. In the Christian Greek Scriptures, the term occurs most frequently in the Gospels of Matthew and Luke and in the book of Revelation. A corresponding expression is often used in the Hebrew Scriptures.

like a dove: Doves had both a sacred use and a symbolic meaning. They were offered as sacrifices. (Mr 11:15; Joh 2:14-16) They symbolized innocence and purity. (Mt 10:16) A dove released by Noah brought an olive leaf back to the ark, indicating that the floodwaters were receding (Ge 8:11) and that a time of rest and peace was at hand (Ge 5:29). Thus, at Jesus’ baptism, Jehovah may have used the dove to call attention to the role of Jesus as the Messiah, the pure and sinless Son of God who would sacrifice his life for mankind and lay the basis for a period of rest and peace during his rule as King. As God’s spirit, or active force, descended upon Jesus at his baptism, it may have looked like the fluttering of a dove as it nears its perch.

Look!: See study note on Mt 1:20.

cautious as serpents: To be cautious here means to be prudent, sensible, shrewd. Zoologists note that most snakes are wary, preferring to flee rather than attack. Likewise, Jesus warns his disciples to remain cautious toward opposers and avoid possible dangers as they carry out their preaching work.

yet innocent as doves: The two parts of Jesus’ admonition (to be cautious and to be innocent) complement each other. (See study note on cautious as serpents in this verse.) The Greek word rendered “innocent” (lit., “unmixed,” that is, “unspoiled; pure”) also occurs at Ro 16:19 (“innocent as to what is evil”) and Php 2:15 (“be blameless and innocent, children of God”). Here at Mt 10:16, being “innocent” apparently includes being genuine, honest, free of deceit and having pure motives. The dove is sometimes used in Hebrew word pictures and poetry to symbolize these and related qualities. (Ca 2:14; 5:2; compare study note on Mt 3:16.) Jesus’ point was that when his sheeplike followers faced persecution as sheep among wolves, they needed to combine the characteristics of serpents and doves by being cautious, shrewd, pure of heart, blameless, and innocent.​—Lu 10:3.

the Supreme Court: The full Sanhedrin​—the judicial body in Jerusalem made up of the high priest and 70 elders and scribes. The Jews considered its rulings to be final.​—See Glossary, “Sanhedrin.”

Sanhedrin: That is, the Jewish high court in Jerusalem. The Greek word rendered “Sanhedrin” (sy·neʹdri·on) literally means a “sitting down with.” Although it was a general term for an assembly or a meeting, in Israel it could refer to a religious judicial body or court.​—See study note on Mt 5:22 and Glossary; see also App. B12 for the possible location of the Sanhedrin Hall.

local courts: In the Christian Greek Scriptures, the Greek word sy·neʹdri·on, here used in plural and rendered “local courts,” is most often used with reference to the Jewish high court in Jerusalem, the Sanhedrin. (See Glossary, “Sanhedrin,” and study notes on Mt 5:22; 26:59.) However, it was also a general term for an assembly or a meeting, and here it refers to local courts that were attached to the synagogues and had the power to inflict the penalties of scourging and excommunication.​—Mt 23:34; Mr 13:9; Lu 21:12; Joh 9:22; 12:42; 16:2.

on account of my name: In the Bible, the term “name” at times stands for the person who bears the name, his reputation, and all that he represents. (See study note on Mt 6:9.) In the case of Jesus’ name, it also stands for the authority and position that his Father has given him. (Mt 28:18; Php 2:9, 10; Heb 1:3, 4) Jesus here explains that people would hate his followers because of what his name represents, that is, his position as God’s appointed Ruler, the King of kings, the one to whom all people should bow in submission in order to gain life.​—See study note on Joh 15:21.

has endured: Or “endures.” The Greek verb rendered “to endure” (hy·po·meʹno) literally means “to remain (stay) under.” It is often used in the sense of “remaining instead of fleeing; standing one’s ground; persevering; remaining steadfast.” (Mt 10:22; Ro 12:12; Heb 10:32; Jas 5:11) In this context, it refers to maintaining a course of action as Christ’s disciples despite opposition and trials.​—Mt 24:9-12.

on account of my name: See study note on Mt 24:9.

has endured: Or “endures.”​—See study note on Mt 24:13.

Son of man: Or “Son of a human.” This expression occurs about 80 times in the Gospels. Jesus used it to refer to himself, evidently emphasizing that he was truly human, born from a woman, and that he was a fitting human counterpart to Adam, having the power to redeem humankind from sin and death. (Ro 5:12, 14-15) The same expression also identified Jesus as the Messiah, or the Christ.​—Da 7:13, 14; see Glossary.

Son of man: See study note on Mt 8:20.

how much more so: Jesus often used this line of reasoning. First he presents an obvious fact or a familiar truth, and then he draws an even more convincing conclusion based on that fact, arguing from the lesser to the greater.​—Mt 10:25; 12:12; Lu 11:13; 12:28.

Beelzebub: Possibly an alteration of Baal-zebub, meaning “Owner (Lord) of the Flies,” the Baal worshipped by the Philistines at Ekron. (2Ki 1:3) Some Greek manuscripts use the alternate forms Beelzeboul or Beezeboul, possibly meaning “Owner (Lord) of the Lofty Abode (Habitation)” or if a play on the non-Biblical Hebrew word zeʹvel (dung), “Owner (Lord) of the Dung.” As shown at Mt 12:24, this is a designation applied to Satan​—the prince, or ruler, of the demons.

how much more: See study note on Mt 7:11.

in the light: That is, openly, publicly.

preach from the housetops: An idiom with the meaning “to proclaim publicly.” In Bible times, houses had flat roofs from which announcements could be made and certain actions could become widely known.​—2Sa 16:22.

Gehenna: This term comes from the Hebrew words geh hin·nomʹ, meaning “valley of Hinnom,” which lay to the S and SW of ancient Jerusalem. (See App. B12, map “Jerusalem and Surrounding Area.”) By Jesus’ day, the valley had become a place for burning refuse, so the word “Gehenna” was a fitting symbol of complete destruction.​—See Glossary.

soul: Or “life,” that is, a person’s future life by means of a resurrection. The Greek word psy·kheʹ and its corresponding Hebrew word neʹphesh (both traditionally rendered “soul”) basically refer to (1) people, (2) animals, or (3) the life that a person or an animal has. (Ge 1:20; 2:7; Nu 31:28; 1Pe 3:20; ftns.) Examples of the use of the Greek psy·kheʹ to mean “life that a person has” may be found at Mt 6:25; 10:39; 16:25, 26; Mr 8:35-37; Lu 12:20; Joh 10:11, 15; 12:25; 13:37, 38; 15:13; Ac 20:10. Bible texts like these help to show the correct understanding of Jesus’ words here.​—See Glossary.

him who can destroy both soul and body: It is only God who is able to destroy a person’s “soul” (in this context, referring to his prospects for life) or who can resurrect him to enjoy everlasting life. This is one example of where the Greek word rendered “soul” is referred to as mortal and destructible. Other examples are Mr 3:4; Lu 17:33; Joh 12:25; Ac 3:23.

Gehenna: This means everlasting destruction.​—See study note on Mt 5:22 and Glossary.

sparrows: The Greek word strou·thiʹon is a diminutive form meaning any small bird, but it often referred to sparrows, the cheapest of all birds sold as food.

for a coin of small value: Lit., “for an assarion,” which was the wage a man earned for 45 minutes’ work. (See App. B14.) On this occasion, during his third Galilean tour, Jesus says that two sparrows cost an assarion. On another occasion, evidently about a year later during his ministry in Judea, Jesus says that five sparrows could be obtained for double this price. (Lu 12:6) Comparing these accounts, we learn that sparrows were of such little value to the merchants that the fifth one would be included free of charge.

even the hairs of your head are all numbered: The number of hairs on the human head is said to average more than 100,000. Jehovah’s intimate knowledge of such minute details guarantees that he is keenly interested in each follower of Christ.

accept: Lit., “take (up); take hold of.” Here used figuratively in the sense of taking on oneself the responsibilities and consequences connected with becoming a disciple of Jesus.

torture stake: Or “execution stake.” This is the first occurrence of the Greek word stau·rosʹ. In classical Greek, it primarily referred to an upright stake or pole. Used figuratively, it sometimes stood for the suffering, shame, torture, and even death that a person experienced because of being a follower of Jesus.​—See Glossary.

soul: Or “life.” See Glossary.

in the name of: The Greek term for “name” (oʹno·ma) can refer to more than a personal name. In this context, it involves recognition of authority and position of the Father and the Son as well as the role of the holy spirit. Such recognition results in a new relationship with God.​—Compare study note on Mt 10:41.

because he is a prophet: Lit., “in the name of a prophet.” In this context, the Greek idiom “in the name of” indicates a recognition of the office and work of a prophet.​—Compare study note on Mt 28:19.

a prophet’s reward: Those who accept and support true prophets from God will be richly rewarded. The account of the widow in 1Ki 17 is an example of this.

teaching . . . preaching: Teaching differs from preaching in that the teacher does more than proclaim; he instructs, explains, uses persuasive arguments, and offers proof.​—See study notes on Mt 3:1; 28:20.

teach and preach: See study note on Mt 4:23.

their cities: Evidently referring to the Jewish cities of that region (Galilee).

Christ: This title is derived from the Greek word Khri·stosʹ and is equivalent to the title “Messiah” (from Hebrew ma·shiʹach), both meaning “Anointed One.” In Bible times, rulers were ceremonially anointed with oil.

the Christ: Here the title “Christ” is preceded by the definite article in Greek, evidently as a way of emphasizing Jesus’ office as the Messiah.

the Christ: Here the title “Christ,” meaning “Anointed One,” is preceded by the definite article in Greek. This is a way of indicating that Jesus was the promised Messiah, the one who had been anointed in a special sense.​—See study notes on Mt 1:1; 2:4.

the Coming One: That is, the Messiah.​—Ps 118:26; Mt 3:11; 21:9; 23:39.

a leper: A person suffering from a serious skin disease. The leprosy referred to in the Bible is not restricted to the disease known by that name today. Anyone diagnosed with leprosy became an outcast from society until he was cured.​—Le 13:2, ftn., 45, 46; see Glossary, “Leprosy; Leper.”

lepers: See study note on Mt 8:2 and Glossary, “Leprosy; Leper.”

look!: The Greek word i·douʹ, here rendered “look!,” is often used to focus attention on what follows, encouraging the reader to visualize the scene or to take note of a detail in a narrative. It is also used to add emphasis or to introduce something new or surprising. In the Christian Greek Scriptures, the term occurs most frequently in the Gospels of Matthew and Luke and in the book of Revelation. A corresponding expression is often used in the Hebrew Scriptures.

Look!: See study note on Mt 1:20.

Truly: Greek, a·menʹ, a transliteration of the Hebrew ʼa·menʹ, meaning “so be it,” or “surely.” Jesus frequently uses this expression to preface a statement, a promise, or a prophecy, thereby emphasizing its absolute truthfulness and reliability. Jesus’ use of “truly,” or amen, in this way is said to be unique in sacred literature. When repeated in succession (a·menʹ a·menʹ), as is the case throughout the Gospel of John, Jesus’ expression is translated “most truly.”​—See study note on Joh 1:51.

the Baptist: Or “the Immerser; the Dipper”; referred to as “the Baptizer” at Mr 1:4; 6:14, 24. Evidently used as a sort of surname, indicating that baptizing by immersing in water was distinctive of John. The Jewish historian Flavius Josephus wrote of “John, surnamed the Baptist.”

Truly: See study note on Mt 5:18.

the Baptist: Or “the Immerser; the Dipper.”​—See study note on Mt 3:1.

the goal toward which men press . . . those pressing forward: Two related Greek words used here convey the basic idea of forceful action or endeavor. Some Bible translators have understood them in a negative sense (that of acting with or suffering violence), but the context and the only other Biblical occurrence of the Greek verb, at Lu 16:16, make it reasonable to understand the terms in the positive sense of “going after something with enthusiasm; seeking fervently.” These words evidently describe the forceful actions or endeavors of those who responded to the preaching of John the Baptist, which put them in line to become prospective members of the Kingdom.

the Prophets and the Law: The reversal of the usual order, “the Law and the Prophets” (Mt 5:17; 7:12; 22:40; Lu 16:16), occurs only here. The general meaning is evidently the same (see study note on Mt 5:17), although the prophetic aspect of the Scriptures seems to be given more emphasis here. Even the Law is said to have prophesied, emphasizing its prophetic character.

the Law . . . the Prophets: “The Law” refers to the Bible books of Genesis through Deuteronomy. “The Prophets” refers to the prophetic books of the Hebrew Scriptures. However, when these terms are mentioned together, the expression could be understood to include the entire Hebrew Scriptures.​—Mt 7:12; 22:40; Lu 16:16.

Elijah: From the Hebrew name meaning “My God Is Jehovah.”

beat yourselves in grief: A person repeatedly beat his hands against his chest to express unusual grief or feelings of guilt and remorse.​—Isa 32:12; Na 2:7; Lu 23:48.

neither eating nor drinking: This evidently refers to John’s life of self-denial, which included fasting as well as adhering to the Nazirite requirement of abstaining from alcoholic beverages.​—Nu 6:2-4; Mt 9:14, 15; Lu 1:15; 7:33.

tax collectors: Many Jews collected taxes for the Roman authorities. People hated such Jews because they not only collaborated with a resented foreign power but also extorted more than the official tax rate. Tax collectors were generally shunned by fellow Jews, who put them on the same level as sinners and prostitutes.​—Mt 11:19; 21:32.

Son of man: See study note on Mt 8:20.

tax collectors: See study note on Mt 5:46.

wisdom is proved righteous by its works: Here wisdom is personified and depicted as having works. In the parallel account at Lu 7:35, wisdom is depicted as having “children.” Wisdom’s children, or works​—that is, the evidence produced by John the Baptist and Jesus​—prove that the accusations against these two men are false. Jesus is, in effect, saying: ‘Look at the righteous works and conduct, and you will know that the charge is false.’

Son of man: Or “Son of a human.” This expression occurs about 80 times in the Gospels. Jesus used it to refer to himself, evidently emphasizing that he was truly human, born from a woman, and that he was a fitting human counterpart to Adam, having the power to redeem humankind from sin and death. (Ro 5:12, 14-15) The same expression also identified Jesus as the Messiah, or the Christ.​—Da 7:13, 14; see Glossary.

Capernaum: From a Hebrew name meaning “Village of Nahum” or “Village of Comforting.” (Na 1:1, ftn.) A city of major importance in Jesus’ earthly ministry, it was located at the NW shore of the Sea of Galilee and was called “his own city” at Mt 9:1.

Capernaum: See study note on Mt 4:13.

heaven: Here used metaphorically to denote a highly favored position.

the Grave: Or “Hades,” that is, the common grave of mankind. (See Glossary, “Grave.”) Here used figuratively to represent the debasement that Capernaum would experience.

it will be more endurable: Evidently used as a form of hyperbole that Jesus may not have intended to be taken literally. (Compare other graphic hyperboles that Jesus used, such as those at Mt 5:18; Lu 16:17; 21:33.) When Jesus said that it would be “more endurable for Sodom in that day,” that is, on Judgment Day (Mt 10:15; 11:22, 24; Lu 10:14), he was not saying that the inhabitants of Sodom must be present on that day. (Compare Jude 7.) He could simply have been emphasizing how unresponsive and culpable most people were in such cities as Chorazin, Bethsaida, and Capernaum. (Lu 10:13-15) It is worth noting that what happened to ancient Sodom had become proverbial and was often mentioned in connection with God’s anger and judgment.​—De 29:23; Isa 1:9; La 4:6.

to you: Here the pronoun “you” is plural in Greek.

it will be more endurable for: See study note on Lu 10:12.

for you: Here the pronoun “you” is singular in Greek, evidently addressing the city.

to young children: Or “to childlike ones,” that is, humble, teachable individuals.

loaded down: Those whom Jesus beckons to come were “loaded down” by anxiety and toil. Their worship of Jehovah had become burdensome because of the human traditions that had been added to the Law of Moses. (Mt 23:4) Even the Sabbath, which was meant to be a source of refreshment, had become a burden.​—Ex 23:12; Mr 2:23-28; Lu 6:1-11.

I will refresh you: The Greek word for “refresh” can refer both to rest (Mt 26:45; Mr 6:31) and to relief from toil in order to recover and regain strength (2Co 7:13; Phm 7). The context shows that taking on Jesus’ “yoke” (Mt 11:29) would involve service, not rest. The active Greek verb with Jesus as the subject conveys the thought of his rejuvenating and energizing weary ones so that they would desire to take up his light and kindly yoke.

mild-tempered: The inward quality of those who willingly submit to God’s will and guidance and who do not try to dominate others. The Greek term does not imply cowardice or weakness. In the Septuagint, the word was used as an equivalent for a Hebrew word that can be translated “meek” or “humble.” It was used with reference to Moses (Nu 12:3), those who are teachable (Ps 25:9), those who will possess the earth (Ps 37:11), and the Messiah (Zec 9:9; Mt 21:5). Jesus described himself as a mild-tempered, or meek, person.​—Mt 11:29.

Take my yoke upon you: Jesus used “yoke” figuratively in the sense of submission to authority and direction. If he had in mind a double yoke, one that God placed upon Jesus, then he would be inviting his disciples to get under the yoke with him and he would assist them. In that case, the phrase could be rendered: “Get under my yoke with me.” If the yoke is one that Jesus himself puts on others, then the reference is to submitting oneself to Christ’s authority and direction as his disciple.​—See Glossary, “Yoke.”

mild-tempered: See study note on Mt 5:5.

lowly in heart: The Greek word for “lowly” refers to the quality of being humble and unpretentious; it also occurs at Jas 4:6 and 1Pe 5:5, where it is rendered “humble ones.” The condition of a person’s figurative heart is reflected in his disposition or his attitude toward God and other people.

yourselves: Or “your souls.”​—See Glossary, “Soul.”

through the grainfields: Perhaps by means of footpaths that separated one tract of land from another.

Sabbath: See Glossary.

what is not lawful: Jehovah had commanded that the Israelites do no work on the Sabbath. (Ex 20:8-10) Jewish religious leaders claimed the right to define exactly what constituted work. According to them, Jesus’ disciples were guilty of harvesting (plucking) and threshing (rubbing) grain. (Lu 6:1, 2) However, such a definition overstepped Jehovah’s command.

house of God: Here referring to the tabernacle. The account Jesus refers to (1Sa 21:1-6) occurred when the tabernacle was located at Nob, a town evidently in the territory of Benjamin and close to Jerusalem.​—See App. B7 (inset).

house of God: See study note on Mr 2:26.

loaves of presentation: Or “showbread.” The Hebrew expression literally means “bread of the face.” The bread was figuratively before Jehovah as a constant offering to him.​—Ex 25:30; see Glossary and App. B5.

violate the Sabbath: That is, to treat the Sabbath as any other day. They did so by carrying on butchering and other work in connection with the animal sacrifices.​—Nu 28:9, 10.

means: The Greek word e·stinʹ (literally meaning “is”) here has the sense of “signifies; symbolizes; stands for; represents.” This meaning was evident to the apostles, since on this occasion Jesus’ perfect body was there in front of them and so was the unleavened bread that they were about to eat. Therefore, the bread could not have been his literal body. It is worth noting that the same Greek word is used at Mt 12:7, and many Bible translations render it “means.”

mercy, and not sacrifice: Jesus twice refers to these words from Ho 6:6 (here and at Mt 12:7). Matthew, a despised tax collector who became an intimate associate of Jesus, is the only Gospel writer to record this quote as well as the illustration of the unmerciful slave. (Mt 18:21-35) His Gospel highlights Jesus’ repeated insistence that mercy is required in addition to sacrifice.

what this means: Lit., “what is.” Here the Greek word e·stinʹ (literally meaning “is”) has the sense of “signifies; means.”​—See study note on Mt 26:26.

mercy and not sacrifice: See study note on Mt 9:13.

Son of man: Or “Son of a human.” This expression occurs about 80 times in the Gospels. Jesus used it to refer to himself, evidently emphasizing that he was truly human, born from a woman, and that he was a fitting human counterpart to Adam, having the power to redeem humankind from sin and death. (Ro 5:12, 14-15) The same expression also identified Jesus as the Messiah, or the Christ.​—Da 7:13, 14; see Glossary.

Son of man: See study note on Mt 8:20.

Lord of the Sabbath: Jesus applies this expression to himself (Mr 2:28; Lu 6:5), indicating that the Sabbath was at his disposal for doing the work commanded by his heavenly Father. (Compare Joh 5:19; 10:37, 38.) On the Sabbath, Jesus performed some of his most outstanding miracles, which included healing the sick. (Lu 13:10-13; Joh 5:5-9; 9:1-14) This evidently foreshadowed the kind of relief he will bring during his Kingdom rule, which will be like a sabbath rest.​—Heb 10:1.

hand: The Greek word rendered “hand” is broad in meaning and can refer to a person’s arm, hand, and fingers.​—See also Mt 12:13.

How much more: See study note on Mt 7:11.

how much more so: Jesus often used this line of reasoning. First he presents an obvious fact or a familiar truth, and then he draws an even more convincing conclusion based on that fact, arguing from the lesser to the greater.​—Mt 10:25; 12:12; Lu 11:13; 12:28.

not to make him known: That is, not to reveal his identity. Although the unclean spirits knew that Jesus was “the Son of God” and addressed him as such (vs. 11), Jesus would not allow demons to witness about him. They are outcasts, rebels, haters of what is holy, and enemies of God. (See study note on Mr 1:25.) Similarly, when “a demon of divination” impelled a girl to identify Paul and Silas as “slaves of the Most High God” and proclaimers of “the way of salvation,” Paul cast the spirit out of her.​—Ac 16:16-18.

not to make him known: See study note on Mr 3:12.

to fulfill what was spoken by Jehovah through his prophet: This and similar expressions occur many times in Matthew’s Gospel, apparently to emphasize to the Jewish audience Jesus’ role as the promised Messiah.​—Mt 2:15, 23; 4:14; 8:17; 12:17; 13:35; 21:4; 26:56; 27:9.

to fulfill what was spoken through Isaiah the prophet: See study note on Mt 1:22.

look!: The Greek word i·douʹ, here rendered “look!,” is often used to focus attention on what follows, encouraging the reader to visualize the scene or to take note of a detail in a narrative. It is also used to add emphasis or to introduce something new or surprising. In the Christian Greek Scriptures, the term occurs most frequently in the Gospels of Matthew and Luke and in the book of Revelation. A corresponding expression is often used in the Hebrew Scriptures.

whom I have approved: Or “with whom I am well-pleased; in whom I take great delight.” The same expression is used at Mt 12:18, which is a quotation from Isa 42:1 regarding the promised Messiah, or Christ. The outpouring of holy spirit and God’s declaration concerning his Son were a clear identification of Jesus as the promised Messiah.​—See study note on Mt 12:18.

Look!: See study note on Mt 1:20.

I have: Or “my soul has.” In this quote from Isa 42:1, the Greek word psy·kheʹ is used to render the Hebrew word neʹphesh, both traditionally rendered “soul.”​—See Glossary, “Soul.”

whom I have approved: Or “with whom I am well-pleased.”​—See study note on Mt 3:17.

smoldering wick: A common household lamp was a small earthenware vessel filled with olive oil. A flax wick drew the oil up to feed the flame. The Greek expression rendered “smoldering wick” may refer to a wick that gives off smoke because an ember is still present but the flame is fading or is extinguished. The prophecy of Isa 42:3 foretold Jesus’ compassion; he would never extinguish the last spark of hope in humble and downtrodden people.

with success: Or “to victory.” The Greek word niʹkos is rendered “victory” at 1Co 15:55, 57.

Beelzebub: A designation applied to Satan.​—See study note on Mt 10:25.

Beelzebub: Possibly an alteration of Baal-zebub, meaning “Owner (Lord) of the Flies,” the Baal worshipped by the Philistines at Ekron. (2Ki 1:3) Some Greek manuscripts use the alternate forms Beelzeboul or Beezeboul, possibly meaning “Owner (Lord) of the Lofty Abode (Habitation)” or if a play on the non-Biblical Hebrew word zeʹvel (dung), “Owner (Lord) of the Dung.” As shown at Mt 12:24, this is a designation applied to Satan​—the prince, or ruler, of the demons.

house: That is, a household. The original-language term for “house” could refer to an individual family or an extended household, including one associated with the palaces of kings. (Ac 7:10; Php 4:22) The term was used of ruling dynasties, such as those of the Herods and the Caesars, where internal dissension was common and destructive. Here in Matthew’s account, the term “house” is used in parallel with city.

Satan: See study note on Mt 4:10.

Satan: From the Hebrew word sa·tanʹ, meaning “resister; adversary.”

sons: Here used in the sense of “followers; disciples.”

they: That is, “your sons.”

be your judges: That is, what their sons did refuted the Pharisees’ argument.

God’s finger: That is, God’s holy spirit, as shown by Matthew’s account of an earlier, similar conversation. Here in Luke’s account, Jesus refers to expelling demons “by means of God’s finger,” whereas Matthew’s account refers to Jesus’ doing it “by means of God’s spirit,” or active force.​—Mt 12:28.

God’s spirit: Or “God’s active force.” In a later, similar conversation, recorded at Lu 11:20, Jesus refers to the expelling of demons “by means of God’s finger.”​—See study note on Lu 11:20.

blasphemy: Refers to defamatory, injurious, or abusive speech against God or against sacred things. Since holy spirit emanates from God himself, willfully opposing or denying its operation amounted to blasphemy against God. As shown at Mt 12:24, 28, Jewish religious leaders saw God’s spirit at work in Jesus as he performed miracles; yet, they attributed this power to Satan the Devil.

system of things: The Greek word ai·onʹ, having the basic meaning “age,” can refer to a state of affairs or to features that distinguish a certain period of time, epoch, or age. Jesus is stating that blasphemy against the holy spirit will not be forgiven in the present ungodly system of things under Satan’s rule (2Co 4:4; Eph 2:2; Tit 2:12) nor in the coming system of things under God’s rule, in which “everlasting life” is promised (Lu 18:29, 30).​—See Glossary.

Serpents, offspring of vipers: Satan, “the original serpent” (Re 12:9), is in a spiritual sense the progenitor of opposers to true worship. Jesus, therefore, justly classified these religious leaders as “serpents, offspring of vipers.” (Joh 8:44; 1Jo 3:12) They caused deadly spiritual harm to those who were influenced by their wickedness. John the Baptist also used the expression “offspring of vipers.”​—Mt 3:7.

Offspring of vipers: See study note on Mt 23:33.

adulterous: Or “unfaithful.” In a spiritual sense, adultery denotes unfaithfulness to God on the part of those who are joined to him in a covenant. The false religious practices of natural Israel were a violation of the Law covenant, making the Israelites guilty of spiritual adultery. (Jer 3:8, 9; 5:7, 8; 9:2; 13:27; 23:10; Ho 7:4) For similar reasons, Jesus denounced as adulterous the generation of Jews in his day. (Mt 12:39; 16:4) If Christians who are in the new covenant defile themselves with the present system of things, they commit spiritual adultery. In principle, this would be true of all those who are dedicated to Jehovah.​—Jas 4:4.

adulterous: Refers to spiritual adultery, or unfaithfulness to God.​—See study note on Mr 8:38.

sign of Jonah: Jonah compared his deliverance from the belly of the fish after about three days to being raised from the Grave. (Jon 1:17–2:2) Jesus’ resurrection from the literal grave was to be just as real as Jonah’s deliverance from the belly of the fish. However, even when Jesus was resurrected after being dead for parts of three days, his hard-hearted critics did not exercise faith in him.

three days and three nights: Other Bible accounts show that this expression can mean parts of three days and that part of one day can be considered a whole day.​—Ge 42:17, 18; 1Ki 12:5, 12; Mt 27:62-66; 28:1-6.

look!: The Greek word i·douʹ, here rendered “look!,” is often used to focus attention on what follows, encouraging the reader to visualize the scene or to take note of a detail in a narrative. It is also used to add emphasis or to introduce something new or surprising. In the Christian Greek Scriptures, the term occurs most frequently in the Gospels of Matthew and Luke and in the book of Revelation. A corresponding expression is often used in the Hebrew Scriptures.

look!: See study note on Mt 1:20.

queen of the south: That is, the queen of Sheba. Her kingdom is thought to have been located in SW Arabia.​—1Ki 10:1.

brothers: The Greek word a·del·phosʹ can refer to a spiritual relationship in the Bible, but here it is used of Jesus’ half brothers, the younger sons of Joseph and Mary. Some who believe that Mary remained a virgin after the birth of Jesus claim that here a·del·phosʹ refers to cousins. However, the Christian Greek Scriptures use a distinct term for “cousin” (Greek, a·ne·psi·osʹ at Col 4:10) and a different term for “the son of Paul’s sister” (Ac 23:16). Also, Lu 21:16 uses the plural forms of the Greek words a·del·phosʹ and syg·ge·nesʹ (rendered “brothers and relatives”). These examples show that the terms denoting familial relationships are not used loosely or indiscriminately in the Christian Greek Scriptures.

brothers: That is, Jesus’ half brothers. Their names are mentioned at Mt 13:55 and Mr 6:3.​—See study note on Mt 13:55 regarding the meaning of the term “brother.”

So someone . . . to you: This verse is omitted in some ancient manuscripts.

Look! My mother and my brothers!: Jesus here makes a distinction between his natural brothers, some of whom evidently lacked faith in him (Joh 7:5), and his spiritual brothers, his disciples. He shows that regardless of how precious the ties are that bind him to his relatives, his relationship with those who do “the will of [his] Father” is even more precious.​—Mt 12:50.

sat down: The custom among Jewish teachers.​—Mt 5:1, 2.

on the beach: Along the shore of the Sea of Galilee near Capernaum, there is a spot that forms a natural amphitheater. The good acoustic properties of this location would have allowed a large crowd to hear Jesus speak to them from a boat.

look!: The Greek word i·douʹ, here rendered “look!,” is often used to focus attention on what follows, encouraging the reader to visualize the scene or to take note of a detail in a narrative. It is also used to add emphasis or to introduce something new or surprising. In the Christian Greek Scriptures, the term occurs most frequently in the Gospels of Matthew and Luke and in the book of Revelation. A corresponding expression is often used in the Hebrew Scriptures.

illustrations: Or “parables.” The Greek word pa·ra·bo·leʹ, which literally means “a placing beside (together),” may be in the form of a parable, a proverb, or an illustration. Jesus often explains a thing by ‘placing it beside,’ or comparing it with, another similar thing. (Mr 4:30) His illustrations were short and usually fictitious narratives from which a moral or spiritual truth could be drawn.

Look!: See study note on Mt 1:20.

rocky ground: Not referring to spots where rocks were scattered in the soil but to bedrock or a shelf of rock where there was little soil. The parallel account at Lu 8:6 says that some seed fell “on the rock.” Such terrain would prevent seeds from sinking their roots deep enough to find needed moisture.

among the thorns: Jesus is evidently referring, not to full-grown thornbushes, but to weeds that had not been cleaned out of the plowed soil. These would grow and choke out the newly planted seeds.

Kingdom of the heavens: This expression occurs some 30 times and only in the Gospel of Matthew. In the Gospels of Mark and Luke, the parallel phrase “the Kingdom of God” is used, indicating that “the Kingdom of God” is based in and rules from the spiritual heavens.​—Mt 21:43; Mr 1:15; Lu 4:43; Da 2:44; 2Ti 4:18.

the mystery of this lawlessness: For “mystery,” Paul uses the Greek word my·steʹri·on, which describes something secret and beyond normal understanding. It is used in a similar sense at Re 17:5, 7. (For a discussion of other occurrences of this Greek word, see study note on Mt 13:11.) In the case of “the man of lawlessness,” there was an element of mystery because the leadership among apostates had not yet established itself as an identifiable group. But that mystery was already at work because apostates were infiltrating the congregation, acting as a subversive influence toward lawlessness.​—Ac 15:24; see study note on 2Th 2:3.

sacred secrets: The Greek word my·steʹri·on is rendered “sacred secret” 25 times in the New World Translation. Here used in the plural, this expression refers to aspects of God’s purpose that are withheld until God chooses to make them known. Then they are fully revealed but only to those to whom he chooses to give understanding. (Col 1:25, 26) Once revealed, the sacred secrets of God are given the widest possible proclamation. This is evident by the Bible’s use of such terms as “declaring,” “making known,” “preach,” “revealed,” and “revelation” in connection with the expression “the sacred secret.” (1Co 2:1; Eph 1:9; 3:3; Col 1:25, 26; 4:3) The primary “sacred secret of God” centers on the identification of Jesus Christ as the promised “offspring,” or Messiah. (Col 2:2; Ge 3:15) However, this sacred secret has many facets, including the role Jesus is assigned to play in God’s purpose. (Col 4:3) As Jesus showed on this occasion, “the sacred secrets” are connected with the Kingdom of the heavens, or “the Kingdom of God,” the heavenly government in which Jesus rules as King. (Mr 4:11; Lu 8:10; see study note on Mt 3:2.) The Christian Greek Scriptures use the term my·steʹri·on in a way different from that of the ancient mystery religions. Those religions, often based on fertility cults that flourished in the first century C.E., promised that devotees would receive immortality, direct revelation, and approach to the gods through mystic rites. The content of those secrets was obviously not based on truth. Those initiated into mystery religions vowed to keep the secrets to themselves and therefore shrouded in mystery, which was unlike the open proclamation of the sacred secrets of Christianity. When the Scriptures use this term in connection with false worship, it is rendered “mystery” in the New World Translation.​—For the three occurrences where my·steʹri·on is rendered “mystery,” see study notes on 2Th 2:7; Re 17:5, 7.

Truly: Greek, a·menʹ, a transliteration of the Hebrew ʼa·menʹ, meaning “so be it,” or “surely.” Jesus frequently uses this expression to preface a statement, a promise, or a prophecy, thereby emphasizing its absolute truthfulness and reliability. Jesus’ use of “truly,” or amen, in this way is said to be unique in sacred literature. When repeated in succession (a·menʹ a·menʹ), as is the case throughout the Gospel of John, Jesus’ expression is translated “most truly.”​—See study note on Joh 1:51.

truly: See study note on Mt 5:18.

system of things: The Greek word ai·onʹ, having the basic meaning “age,” can refer to a state of affairs or to features that distinguish a certain period of time, epoch, or age. Here the term is connected with the anxieties and problems that characterize life in the present system of things.​—See Glossary.

oversowed: This hostile act was not unknown in the ancient Near East.

weeds: Generally believed to be bearded darnel (Lolium temulentum), a species of the grass family. This poisonous plant closely resembles wheat when the wheat is in its early stages of development, before it reaches maturity.

The slaves said: Although a few manuscripts read “They said,” the current reading has stronger manuscript support.

uproot the wheat with them: The roots of the weeds and wheat would have become intertwined. So even if the weeds were identified, uprooting them would result in loss of the wheat.

weeds: Generally believed to be bearded darnel (Lolium temulentum), a species of the grass family. This poisonous plant closely resembles wheat when the wheat is in its early stages of development, before it reaches maturity.

collect the weeds: When bearded darnel (see study note on Mt 13:25) reaches maturity, it can readily be distinguished from wheat.

mustard grain: Several kinds of mustard plants are found growing wild in Israel. Black mustard (Brassica nigra) is the variety commonly cultivated. The relatively small seed, 1-1.6 mm (0.039 to 0.063 in.) in diameter and weighing 1 mg (0.000035 oz) produces a treelike plant. Some varieties of the mustard plant attain a height of up to 4.5 m (15 ft).

the tiniest of all the seeds: The mustard seed was used in ancient Jewish writings as a figure of speech for the very smallest measure of size. Although there are smaller seeds known today, it was evidently the tiniest of seeds gathered and sown by Galilean farmers in Jesus’ day.

leaven: Or “yeast.” Often used figuratively in the Bible to denote corruption and sin, here referring to corrupt teachings.​—Mt 16:12; 1Co 5:6-8; compare study note on Mt 13:33.

leaven: That is, a small piece of fermented dough held over from a previous kneading and mixed into a new batch of dough to make it rise. Jesus here refers to the normal process of baking bread. Although the Bible often uses leaven to represent sin and corruption (see study note on Mt 16:6), it does not always have a negative connotation (Le 7:11-15). Here the fermenting process evidently pictures the spread of something good.

large measures: The Greek word used here, saʹton, corresponds to the Hebrew for seah measure. A seah measure equaled 7.33 L (6.66 dry qt).​—See Ge 18:6, ftn.; Glossary, “Seah,” and App. B14.

to fulfill what was spoken by Jehovah through his prophet: This and similar expressions occur many times in Matthew’s Gospel, apparently to emphasize to the Jewish audience Jesus’ role as the promised Messiah.​—Mt 2:15, 23; 4:14; 8:17; 12:17; 13:35; 21:4; 26:56; 27:9.

founding of the world: The Greek word for “founding” is rendered “to conceive” at Heb 11:11, where it is used with “offspring.” Here used in the expression “founding of the world,” it apparently refers to the conception and birth of children born to Adam and Eve. Jesus associates “the founding of the world” with Abel, evidently the first redeemable human of the world of mankind whose name was written in the scroll of life from “the founding of the world.”​—Lu 11:50, 51; Re 17:8.

to fulfill what was spoken through the prophet: This is a quote from Ps 78:2, where the psalmist (here referred to as “the prophet”) used illustrative language to recount much of the history of God’s dealings with the nation of Israel. Similarly, Jesus freely used figurative language in the many illustrations he used to teach his disciples and the crowds that followed him.​—See study note on Mt 1:22.

since the founding: Or possibly, “since the founding of the world.” This longer reading is found in some ancient manuscripts that add the Greek word for “world.” (Compare study note on Mt 25:34.) Other ancient manuscripts have the shorter wording used here in the main text.

Son of man: Or “Son of a human.” This expression occurs about 80 times in the Gospels. Jesus used it to refer to himself, evidently emphasizing that he was truly human, born from a woman, and that he was a fitting human counterpart to Adam, having the power to redeem humankind from sin and death. (Ro 5:12, 14-15) The same expression also identified Jesus as the Messiah, or the Christ.​—Da 7:13, 14; see Glossary.

Son of man: See study note on Mt 8:20.

world: Refers to the world of mankind.

conclusion: Rendered from the Greek word syn·teʹlei·a, meaning “joint end; combination end; ending together.” (Mt 13:39, 40, 49; 28:20; Heb 9:26) This refers to a time period during which a combination of events would lead to the complete “end” mentioned at Mt 24:6, 14, where a different Greek word, teʹlos, is used.​—See study notes on Mt 24:6, 14 and Glossary, “Conclusion of the system of things.”

system of things: The Greek word ai·onʹ, having the basic meaning “age,” can refer to a state of affairs or to features that distinguish a certain period of time, epoch, or age. Here the term is connected with the anxieties and problems that characterize life in the present system of things.​—See Glossary.

the system of things: Or “the age.” Here the Greek word ai·onʹ refers to the current state of affairs or to features that distinguish a certain period of time, epoch, or age.​—See Glossary, “System(s) of things.”

a conclusion: The Greek word syn·teʹlei·a, rendered “conclusion,” also occurs at Mt 13:40, 49; 24:3; 28:20; Heb 9:26.​—See study note on Mt 24:3 and Glossary, “Conclusion of the system of things.”

a system of things: Or “an age.”​—See study notes on Mt 13:22; 24:3 and Glossary, “Conclusion of the system of things”; “System(s) of things.”

lawlessness: The Greek word rendered “lawlessness” includes the idea of violation of and contempt for laws, people acting as if there were no laws. As used in the Bible, it suggests disregard for God’s laws.​—Mt 7:23; 2Co 6:14; 2Th 2:3-7; 1Jo 3:4.

lawlessness: See study note on Mt 24:12.

gnashing of their teeth: Or “grinding (clenching) their teeth.” The expression can include the idea of anguish, despair, and anger, possibly accompanied by bitter words and violent action.

gnashing of their teeth: See study note on Mt 8:12.

everything: Although one early manuscript omits the Greek word panʹta (all; everything) here, the current reading has stronger support in both early and later manuscripts.

pearl: In Bible times, fine pearls were harvested from the Red Sea, the Persian Gulf, and the Indian Ocean. This doubtless explains why Jesus spoke of the merchant who had to travel and expend effort to seek such a pearl.

unsuitable: May refer to fish without fins and scales, which were unclean according to the Mosaic Law and could not be eaten, or may possibly refer to any other inedible fish that were caught.​—Le 11:9-12; De 14:9, 10.

a conclusion: The Greek word syn·teʹlei·a, rendered “conclusion,” also occurs at Mt 13:40, 49; 24:3; 28:20; Heb 9:26.​—See study note on Mt 24:3 and Glossary, “Conclusion of the system of things.”

a system of things: Or “an age.”​—See study notes on Mt 13:22; 24:3 and Glossary, “Conclusion of the system of things”; “System(s) of things.”

conclusion: Rendered from the Greek word syn·teʹlei·a, meaning “joint end; combination end; ending together.” (Mt 13:39, 40, 49; 28:20; Heb 9:26) This refers to a time period during which a combination of events would lead to the complete “end” mentioned at Mt 24:6, 14, where a different Greek word, teʹlos, is used.​—See study notes on Mt 24:6, 14 and Glossary, “Conclusion of the system of things.”

the system of things: Or “the age.” Here the Greek word ai·onʹ refers to the current state of affairs or to features that distinguish a certain period of time, epoch, or age.​—See Glossary, “System(s) of things.”

conclusion of the system of things: See study notes on Mt 13:39; 24:3 and Glossary, “Conclusion of the system of things”; “System(s) of things.”

public instructor: Or “learned person.” The Greek word gram·ma·teusʹ is rendered “scribe” when referring to a group of Jewish teachers who were versed in the Law, but here the expression is used with regard to Jesus’ disciples who were trained to teach others.

his home territory: Lit., “his father’s place,” that is, his hometown, Nazareth, the area from which his immediate family came.

James: Most likely referring to Jesus’ half brother. He may have been next to Jesus in age, being the first named of Mary’s four natural-born sons: James, Joseph, Simon, and Judas. (Mt 13:55; Mr 6:3; Joh 7:5) James was an eyewitness at Pentecost 33 C.E. when thousands of visiting Jews from the Diaspora responded to the good news and got baptized. (Ac 1:14; 2:1, 41) Peter instructed the disciples to “report . . . to James,” indicating that James was taking the lead in the Jerusalem congregation. He is apparently also the James mentioned at Ac 15:13; 21:18; 1Co 15:7; Ga 1:19 (where he is called “the brother of the Lord”); 2:9, 12 and the one who wrote the Bible book bearing his name.​—Jas 1:1; Jude 1.

carpenter’s son: The Greek word teʹkton, rendered “carpenter,” is a general term that can refer to any artisan or builder. When it refers to a woodworker, it can mean one who works in the building trade, in the construction of furniture, or in the making of other types of wooden objects. Justin Martyr, of the second century C.E., wrote that Jesus worked “as a carpenter when among men, making ploughs and yokes.” Early Bible translations in ancient languages also support the idea of a woodworker. Jesus was known both as “the carpenter’s son” and as “the carpenter.” (Mr 6:3) Evidently, Jesus learned carpentry from his adoptive father, Joseph. Such an apprenticeship would typically have begun when a boy was about 12 to 15 years of age and would stretch over many years.

brothers: The Greek word a·del·phosʹ can refer to a spiritual relationship in the Bible, but here it is used of Jesus’ half brothers, the younger sons of Joseph and Mary. Some who believe that Mary remained a virgin after the birth of Jesus claim that here a·del·phosʹ refers to cousins. However, the Christian Greek Scriptures use a distinct term for “cousin” (Greek, a·ne·psi·osʹ at Col 4:10) and a different term for “the son of Paul’s sister” (Ac 23:16). Also, Lu 21:16 uses the plural forms of the Greek words a·del·phosʹ and syg·ge·nesʹ (rendered “brothers and relatives”). These examples show that the terms denoting familial relationships are not used loosely or indiscriminately in the Christian Greek Scriptures.

James: This half brother of Jesus is evidently the James who is mentioned at Ac 12:17 (see study note) and Ga 1:19 and who wrote the Bible book by that name.​—Jas 1:1.

Judas: This half brother of Jesus is evidently the Jude (Greek, I·ouʹdas) who wrote the Bible book by that name.​—Jude 1.

is making you stumble: In the Christian Greek Scriptures, the Greek word skan·da·liʹzo refers to stumbling in a figurative sense, which may include falling into sin or causing someone to fall into sin. In this context, the term could also be rendered “is causing you to sin; is becoming a snare to you.” As the term is used in the Bible, the sin may involve breaking one of God’s laws on morals or losing faith or accepting false teachings. The Greek word can also be used in the sense of “to take offense.”​—See study notes on Mt 13:57; 18:7.

they began to stumble because of him: Or “they took offense at him.” In this context, the Greek word skan·da·liʹzo refers to stumbling in a figurative sense, meaning “to take offense.” It could also be rendered “they refused to believe in him.” In other contexts, the Greek word includes the idea of falling into sin or causing someone to fall into sin.​—See study note on Mt 5:29.

was not able to do any powerful work there: Jesus was not able to perform many miracles, not because of a lack of power, but because the circumstances did not warrant it. The people of Nazareth lacked faith, and this kept Jesus from performing many powerful works there. (Mt 13:58) Divine power was not to be wasted on unreceptive skeptics.​—Compare Mt 10:14; Lu 16:29-31.

he did not perform many powerful works there: Jesus did not perform many miracles in Nazareth, not because of a lack of power, but because the circumstances did not warrant it. The people of Nazareth lacked faith. (See study note on Mr 6:5.) Divine power was not to be wasted on unreceptive skeptics.​—Compare Mt 10:14; Lu 16:29-31.