1sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.

2tn Grk “by [the measure] with which you measure it will be measured to you.”

3tn Here δέ (de) has not been translated.

4sn The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.

5tn Or “do not notice.”

6sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

7tn Grk “how will you say?”

8tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).

9sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

10tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.

11sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.

12tn Grk “Or is there.”

13sn The two questions of vv. 9-10 expect the answer, “No parent would do this!”

14tn The participle ὄντες (ontes) has been translated concessively.

15sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.

16tn Grk “Therefore in.” Here οὖν (oun) has not been translated.

17tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

18sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.

19tn Grk “is.”

20sn Sheeps clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.

21tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

22sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.

23tn Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28).

24sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

25tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.

26tn Grk “workers of lawlessness.”

27tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.

28tn Grk “will be like.” The same phrase occurs in v. 26.

29tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.

30tn Grk “the rivers.”

31tn Grk “and great was its fall.”

32tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

33sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

34tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.