Matius 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ¹  Emmanuel,” ²  which means ³  “God with us.” ⁴ 

Matius 2:9

2:9 After listening to the king they left, and once again ⁵  the star they saw when it rose ⁶  led them until it stopped above the place where the child was.

Matius 2:20

2:20 saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.”

Matius 2:22

2:22 But when he heard that Archelaus ⁷  was reigning over Judea in place of his father Herod, ⁸  he was afraid to go there. After being warned in a dream, he went to the regions of Galilee.

Matius 3:3

3:3 For he is the one about whom Isaiah the prophet had spoken: ⁹ 

“The voice ¹⁰  of one shouting in the wilderness,

‘Prepare the way for the Lord, make ¹¹  his paths straight.’” ¹² 

Matius 3:7

3:7 But when he saw many Pharisees ¹³  and Sadducees ¹⁴  coming to his baptism, he said to them, “You offspring of vipers! Who warned you to flee from the coming wrath?

Matius 3:11

3:11 “I baptize you with water, for repentance, but the one coming after me is more powerful than I am – I am not worthy ¹⁵  to carry his sandals. He will baptize you with the Holy Spirit and fire. ¹⁶ 

Matius 3:16

3:16 After ¹⁷  Jesus was baptized, just as he was coming up out of the water, the ¹⁸  heavens ¹⁹  opened ²⁰  and he saw the Spirit of God descending like a dove ²¹  and coming on him.

Matius 4:18

The Call of the Disciples

4:18 As ²²  he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). ²³ 

Matius 4:23

Jesus’ Healing Ministry

4:23 Jesus ²⁴  went throughout all of Galilee, teaching in their synagogues, ²⁵  preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people.

Matius 5:25

5:25 Reach agreement ²⁶  quickly with your accuser while on the way to court, ²⁷  or he ²⁸  may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison.

Matius 5:30

5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

Matius 6:1-2

Pure-hearted Giving

6:1 “Be ²⁹  careful not to display your righteousness merely to be seen by people. ³⁰  Otherwise you have no reward with your Father in heaven. 6:2 Thus whenever you do charitable giving, ³¹  do not blow a trumpet before you, as the hypocrites do in synagogues ³²  and on streets so that people will praise them. I tell you the truth, ³³  they have their reward.

Matius 6:5

Private Prayer

6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues ³⁴  and on street corners so that people can see them. Truly I say to you, they have their reward.

Matius 7:11

7:11 If you then, although you are evil, ³⁵  know how to give good gifts to your children, how much more will your Father in heaven give good gifts ³⁶  to those who ask him!

Matius 7:27

7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” ³⁷ 

Matius 8:20

8:20 Jesus said to him, “Foxes have dens, and the birds in the sky ³⁸  have nests, but the Son of Man has no place to lay his head.” ³⁹ 

Matius 8:32

8:32 And he said, ⁴⁰  “Go!” So ⁴¹  they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water.

Matius 9:22

9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” ⁴²  And the woman was healed ⁴³  from that hour.

Matius 9:35

Workers for the Harvest

9:35 Then Jesus went throughout all the towns ⁴⁴  and villages, teaching in their synagogues, ⁴⁵  preaching the good news of the kingdom, and healing every kind of disease and sickness. ⁴⁶ 

Matius 10:13

10:13 And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you. ⁴⁷ 

Matius 10:42

10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, ⁴⁸  he will never lose his reward.”

Matius 11:11

11:11 “I tell you the truth, ⁴⁹  among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least ⁵⁰  in the kingdom of heaven is greater than he is.

Matius 11:19

11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, ⁵¹  a glutton and a drunk, a friend of tax collectors ⁵²  and sinners!’ ⁵³  But wisdom is vindicated ⁵⁴  by her deeds.” ⁵⁵ 

Matius 11:25

Jesus’ Invitation

11:25 At that time Jesus said, ⁵⁶  “I praise ⁵⁷  you, Father, Lord ⁵⁸  of heaven and earth, because ⁵⁹  you have hidden these things from the wise ⁶⁰  and intelligent, and revealed them to little children.

Matius 12:1

Lord of the Sabbath

12:1 At that time Jesus went through the grain fields on a Sabbath. His ⁶¹  disciples were hungry, and they began to pick heads of wheat ⁶²  and eat them.

Matius 12:18

12:18 “Here is ⁶³  my servant whom I have chosen,

the one I love, in whom I take great delight. ⁶⁴ 

I will put my Spirit on him, and he will proclaim justice to the nations.

Matius 12:41-42

12:41 The people ⁶⁵  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ⁶⁶  – and now, ⁶⁷  something greater than Jonah is here! 12:42 The queen of the South ⁶⁸  will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ⁶⁹  something greater than Solomon is here!

Matius 13:14

13:14 And concerning them the prophecy of Isaiah is fulfilled that says:

‘You will listen carefully ⁷⁰  yet will never understand,

you will look closely ⁷¹  yet will never comprehend.

Matius 13:19

13:19 When anyone hears the word about the kingdom and does not understand it, the evil one ⁷²  comes and snatches what was sown in his heart; ⁷³  this is the seed sown along the path.

Matius 13:32-33

13:32 It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes a tree, ⁷⁴  so that the wild birds ⁷⁵  come and nest in its branches.” ⁷⁶ 

The Parable of the Yeast

13:33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed with ⁷⁷  three measures ⁷⁸  of flour until all the dough had risen.” ⁷⁹ 

Matius 13:44

Parables on the Kingdom of Heaven

13:44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field.

Matius 14:15

14:15 When evening arrived, his disciples came to him saying, “This is an isolated place ⁸⁰  and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.”

Matius 15:5

15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” ⁸¹ 

Matius 16:13

Peter’s Confession

16:13 When ⁸²  Jesus came to the area of Caesarea Philippi, ⁸³  he asked his disciples, ⁸⁴  “Who do people say that the Son of Man is?”

Matius 16:17-18

16:17 And Jesus answered him, ⁸⁵  “You are blessed, Simon son of Jonah, because flesh and blood ⁸⁶  did not reveal this to you, but my Father in heaven! 16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades ⁸⁷  will not overpower it.

Matius 16:28

16:28 I tell you the truth, ⁸⁸  there are some standing here who will not ⁸⁹  experience ⁹⁰  death before they see the Son of Man coming in his kingdom.” ⁹¹ 

Matius 17:17

17:17 Jesus answered, ⁹²  “You ⁹³  unbelieving ⁹⁴  and perverse generation! How much longer ⁹⁵  must I be with you? How much longer must I endure ⁹⁶  you? ⁹⁷  Bring him here to me.”

Matius 17:20

17:20 He told them, “It was because of your little faith. I tell you the truth, ⁹⁸  if you have faith the size of ⁹⁹  a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing ¹⁰⁰  will be impossible for you.”

Matius 18:9-10

18:9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have ¹⁰¹  two eyes and be thrown into fiery hell. ¹⁰² 

The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.

Matius 18:12

18:12 What do you think? If someone ¹⁰³  owns a hundred ¹⁰⁴  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? ¹⁰⁵ 

Matius 18:19

18:19 Again, I tell you the truth, ¹⁰⁶  if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. ¹⁰⁷ 

Matius 19:5

19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? ¹⁰⁸ 

Matius 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.” ¹⁰⁹ 

Matius 19:17

19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.”

Matius 19:21

19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money ¹¹⁰  to the poor, and you will have treasure ¹¹¹  in heaven. Then come, follow me.”

Matius 20:8

20:8 When ¹¹²  it was evening ¹¹³  the owner of the vineyard said to his manager, ‘Call the workers and give the pay ¹¹⁴  starting with the last hired until the first.’

Matius 20:22-23

20:22 Jesus ¹¹⁵  answered, “You don’t know what you are asking! ¹¹⁶  Are you able to drink the cup I am about to drink?” ¹¹⁷  They said to him, “We are able.” ¹¹⁸  20:23 He told them, “You will drink my cup, ¹¹⁹  but to sit at my right and at my left is not mine to give. Rather, it is for those for whom it has been prepared by my Father.”

Matius 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ¹²⁰  “Hosanna ¹²¹  to the Son of David! Blessed is the one who comes in the name of the Lord! ¹²²  Hosanna in the highest!”

Matius 21:24-25

21:24 Jesus ¹²³  answered them, “I will also ask you one question. If you answer me then I will also tell you by what authority I do these things. 21:25 Where did John’s baptism come from? From heaven or from people?” ¹²⁴  They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

Matius 21:42

21:42 Jesus said to them, “Have you never read in the scriptures:

‘The stone the builders rejected has become the cornerstone. ¹²⁵ 

This is from the Lord, and it is marvelous in our eyes’? ¹²⁶ 

Matius 22:37

22:37 Jesus ¹²⁷  said to him, “‘Love ¹²⁸  the Lord your God with all your heart, with all your soul, and with all your mind.’ ¹²⁹ 

Matius 23:15

23:15 “Woe to you, experts in the law ¹³⁰  and you Pharisees, hypocrites! You cross land and sea to make one convert, ¹³¹  and when you get one, ¹³²  you make him twice as much a child of hell ¹³³  as yourselves!

Matius 24:2

24:2 And he said to them, ¹³⁴  “Do you see all these things? I tell you the truth, ¹³⁵  not one stone will be left on another. ¹³⁶  All will be torn down!” ¹³⁷ 

Matius 24:29

The Arrival of the Son of Man

24:29 “Immediately ¹³⁸  after the suffering ¹³⁹  of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. ¹⁴⁰ 

Matius 24:43

24:43 But understand this: If the owner of the house had known at what time of night the thief ¹⁴¹  was coming, he would have been alert and would not have let his house be broken into.

Matius 25:34

25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.

Matius 25:44

25:44 Then they too will answer, ¹⁴²  ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’

Matius 26:18

26:18 He ¹⁴³  said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’”

Matius 26:26

The Lord’s Supper

26:26 While ¹⁴⁴  they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.”

Matius 26:29

26:29 I ¹⁴⁵  tell you, from now on I will not drink of this fruit ¹⁴⁶  of the vine until that day when I drink it new with you in my Father’s kingdom.”

Matius 26:31

The Prediction of Peter’s Denial

26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:

‘I will strike the shepherd,

and the sheep of the flock will be scattered.’ ¹⁴⁷ 

Matius 26:39

26:39 Going a little farther, he threw himself down with his face to the ground and prayed, ¹⁴⁸  “My Father, if possible, ¹⁴⁹  let this cup ¹⁵⁰  pass from me! Yet not what I will, but what you will.”

Matius 26:42

26:42 He went away a second time and prayed, ¹⁵¹  “My Father, if this cup ¹⁵²  cannot be taken away unless I drink it, your will must be done.”

Matius 26:45

26:45 Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners.

Matius 26:63-64

26:63 But Jesus was silent. The ¹⁵³  high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, ¹⁵⁴  the Son of God.” 26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand ¹⁵⁵  of the Power ¹⁵⁶  and coming on the clouds of heaven.” ¹⁵⁷ 

Matius 26:73

26:73 After ¹⁵⁸  a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent ¹⁵⁹  gives you away!”

Matius 27:11

Jesus and Pilate

27:11 Then ¹⁶⁰  Jesus stood before the governor, and the governor asked him, ¹⁶¹  “Are you the king ¹⁶²  of the Jews?” Jesus ¹⁶³  said, “You say so.” ¹⁶⁴ 

Matius 27:54

27:54 Now when the centurion ¹⁶⁵  and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!”

Matius 27:64

27:64 So give orders to secure the tomb until the third day. Otherwise his disciples may come and steal his body ¹⁶⁶  and say to the people, ‘He has been raised from the dead,’ and the last deception will be worse than the first.”

[1:23]  ¹ tn Grk “they will call his name.”

[1:23]  ² sn A quotation from Isa 7:14.

[1:23]  ³ tn Grk “is translated.”

[1:23]  ⁴ sn An allusion to Isa 8:8, 10 (LXX).

[2:9]  ⁵ tn Grk “and behold the star.”

[2:9]  ⁶ tn See the note on the word “rose” in 2:2.

[2:22]  ⁷ sn Archelaus took after his father Herod the Great in terms of cruelty and ruthlessness, so Joseph was afraid to go there. After further direction in a dream, he went instead to Galilee.

[2:22]  ⁸ sn See the note on King Herod in 2:1.

[3:3]  ⁹ tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legonto") is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.

[3:3]  ¹⁰ tn Or “A voice.”

[3:3]  ¹¹ sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.

[3:3]  ¹² sn A quotation from Isa 40:3.

[3:7]  ¹³ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[3:7]  ¹⁴ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[3:11]  ¹⁵ tn Grk “of whom I am not worthy.”

[3:11]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[3:11]  ¹⁶ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[3:16]  ¹⁷ tn Here δέ (de) has not been translated.

[3:16]  ¹⁸ tn Grk “behold the heavens.” 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).

[3:16]  ¹⁹ tn Or “sky.” The Greek word οὐρανός (ourano") may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 17.

[3:16]  ²⁰ tc ‡ αὐτῷ (autw, “to/before him”) is found in the majority of witnesses (א¹ C D^s L W 0233 Ë^1,13 33 Ï lat), perhaps added as a point of clarification or emphasis. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[3:16]  ²¹ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[4:18]  ²² tn Here δέ (de) has not been translated.

[4:18]  ²³ tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.

[4:23]  ²⁴ tn Grk “And he.”

[4:23]  ²⁵ sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[5:25]  ²⁶ tn Grk “Make friends.”

[5:25]  ²⁷ tn The words “to court” are not in the Greek text but are implied.

[5:25]  ²⁸ tn Grk “the accuser.”

[6:1]  ²⁹ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

[6:1]  ³⁰ tn Grk “before people in order to be seen by them.”

[6:2]  ³¹ tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).

[6:2]  ³² sn See the note on synagogues in 4:23.

[6:2]  ³³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[6:5]  ³⁴ sn See the note on synagogues in 4:23.

[7:11]  ³⁵ tn The participle ὄντες (ontes) has been translated concessively.

[7:11]  ³⁶ sn 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.

[7:27]  ³⁷ tn Grk “and great was its fall.”

[8:20]  ³⁸ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[8:20]  ³⁹ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[8:32]  ⁴⁰ tn Grk “And he said to them.”

[8:32]  ⁴¹ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[9:22]  ⁴² tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[9:22]  ⁴³ tn Grk “saved.”

[9:35]  ⁴⁴ tn Or “cities.”

[9:35]  ⁴⁵ sn See the note on synagogues in 4:23.

[9:35]  ⁴⁶ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[10:13]  ⁴⁷ sn The response to these messengers determines how God’s blessing is bestowed – if the messengers are not welcomed, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:42]  ⁴⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:11]  ⁴⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:11]  ⁵⁰ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[11:19]  ⁵¹ tn Grk “Behold a man.”

[11:19]  ⁵² sn See the note on tax collectors in 5:46.

[11:19]  ⁵³ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[11:19]  ⁵⁴ tn Or “shown to be right.”

[11:19]  ⁵⁵ tc Most witnesses (B² C D L Θ Ë¹ 33 Ï lat) have “children” (τέκνων, teknwn) here instead of “deeds” (ἔργων, ergwn), but since “children” is the reading of the parallel in Luke 7:35, scribes would be motivated to convert the less colorful “deeds” into more animate offspring of wisdom. Further, ἔργων enjoys support from א B* W (˹³) as well as early versional and patristic support.

[11:25]  ⁵⁶ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ⁵⁷ tn Or “thank.”

[11:25]  ⁵⁸ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[11:25]  ⁵⁹ tn Or “that.”

[11:25]  ⁶⁰ sn See 1 Cor 1:26-31.

[12:1]  ⁶¹ tn Here δέ (de) has not been translated.

[12:1]  ⁶² tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[12:18]  ⁶³ tn Grk “Behold my servant.”

[12:18]  ⁶⁴ tn Grk “in whom my soul is well pleased.”

[12:41]  ⁶⁵ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).

[12:41]  ⁶⁶ tn Grk “at the preaching of Jonah.”

[12:41]  ⁶⁷ tn Grk “behold.”

[12:42]  ⁶⁸ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[12:42]  ⁶⁹ tn Grk “behold.”

[13:14]  ⁷⁰ tn Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” (ExSyn 168-69).

[13:14]  ⁷¹ tn Grk “look by looking.” The participle is redundant, functioning to intensify the force of the main verb.

[13:19]  ⁷² sn Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has “Satan,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[13:19]  ⁷³ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[13:32]  ⁷⁴ sn This is rhetorical hyperbole, since technically a mustard plant is not a tree. This could refer to one of two types of mustard plant popular in Palestine and would be either ten or twenty-five ft (3 or 7.5 m) tall.

[13:32]  ⁷⁵ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:32]  ⁷⁶ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[13:33]  ⁷⁷ tn Grk “hid in.”

[13:33]  ⁷⁸ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:33]  ⁷⁹ tn Grk “it was all leavened.”

[13:33]  sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

[14:15]  ⁸⁰ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[15:5]  ⁸¹ tn Grk “is a gift,” that is, something dedicated to God.

[16:13]  ⁸² tn Here δέ (de) has not been translated.

[16:13]  ⁸³ map For location see Map1 C1; Map2 F4.

[16:13]  ⁸⁴ tn Grk “he asked his disciples, saying.” The participle λέγων (legwn) is redundant and has been left untranslated.

[16:17]  ⁸⁵ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ⁸⁶ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[16:18]  ⁸⁷ tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).

[16:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14). Some translations render this by its modern equivalent, “hell”; others see it as a reference to the power of death.

[16:28]  ⁸⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[16:28]  ⁸⁹ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[16:28]  ⁹⁰ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[16:28]  ⁹¹ sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[17:17]  ⁹² tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.

[17:17]  ⁹³ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[17:17]  ⁹⁴ tn Or “faithless.”

[17:17]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[17:17]  ⁹⁵ tn Grk “how long.”

[17:17]  ⁹⁶ tn Or “put up with.” See Num 11:12; Isa 46:4.

[17:17]  ⁹⁷ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[17:20]  ⁹⁸ tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.

[17:20]  ⁹⁹ tn Grk “faith as,” “faith like.”

[17:20]  ¹⁰⁰ tn Here καί (kai) has not been translated.

[18:9]  ¹⁰¹ tn Grk “than having.”

[18:9]  ¹⁰² tn Grk “the Gehenna of fire.”

[18:9]  sn See the note on the word hell in 5:22.

[18:12]  ¹⁰³ tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[18:12]  ¹⁰⁴ 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]  ¹⁰⁵ 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.

[18:19]  ¹⁰⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:19]  ¹⁰⁷ tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.

[19:5]  ¹⁰⁸ sn A quotation from Gen 2:24.

[19:14]  ¹⁰⁹ 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.

[19:21]  ¹¹⁰ tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[19:21]  ¹¹¹ sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[20:8]  ¹¹² tn Here δέ (de) has not been translated.

[20:8]  ¹¹³ sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.

[20:8]  ¹¹⁴ tc ‡ Most witnesses (including B D W Θ Ë^1,13 33^vid Ï latt sy) have αὐτοῖς (autois, “to them”) after ἀπόδος (apodos, “give the pay”), but this seems to be a motivated reading, clarifying the indirect object. The omission is supported by א C L Z 085 Or. Nevertheless, NA²⁷ includes the pronoun on the basis of the greater external attestation.

[20:22]  ¹¹⁵ tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[20:22]  ¹¹⁶ tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.

[20:22]  ¹¹⁷ tc Most mss (C W 33 Ï, as well as some versional and patristic authorities) in addition have “or to be baptized with the baptism with which I am baptized?” But this is surely due to a recollection of the fuller version of this dominical saying found in Mark 10:38. The same mss also have the Lord’s response, “and you will be baptized with the baptism with which I am baptized” in v. 23, again due to the parallel in Mark 10:39. The shorter reading, in both v. 22 and v. 23, is to be preferred both because it better explains the rise of the other reading and is found in superior witnesses (א B D L Z Θ 085 Ë^1,13 pc lat, as well as other versional and patristic authorities).

[20:22]  ¹¹⁸ sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.

[20:23]  ¹¹⁹ tc See the tc note on “about to drink” in v. 22.

[21:9]  ¹²⁰ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ¹²¹ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[21:9]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[21:9]  ¹²² sn A quotation from Ps 118:25-26.

[21:24]  ¹²³ tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[21:25]  ¹²⁴ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[21:25]  sn The question is whether John’s ministry was of divine or human origin.

[21:42]  ¹²⁵ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[21:42]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[21:42]  ¹²⁶ sn A quotation from Ps 118:22-23.

[22:37]  ¹²⁷ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[22:37]  ¹²⁸ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[22:37]  ¹²⁹ sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[23:15]  ¹³⁰ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:15]  ¹³¹ tn Or “one proselyte.”

[23:15]  ¹³² tn Grk “when he becomes [one].”

[23:15]  ¹³³ tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”

[23:15]  sn See the note on the word hell in 5:22.

[24:2]  ¹³⁴ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

[24:2]  ¹³⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:2]  ¹³⁶ 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]  ¹³⁷ tn Grk “not one stone will be left here on another which will not be thrown down.”

[24:29]  ¹³⁸ tn Here δέ (de) has not been translated.

[24:29]  ¹³⁹ tn Traditionally, “tribulation.”

[24:29]  ¹⁴⁰ sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[24:43]  ¹⁴¹ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[25:44]  ¹⁴² tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[26:18]  ¹⁴³ tn Here δέ (de) has not been translated.

[26:26]  ¹⁴⁴ tn Here δέ (de) has not been translated.

[26:29]  ¹⁴⁵ tn Here δέ (de) has not been translated.

[26:29]  ¹⁴⁶ tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).

[26:31]  ¹⁴⁷ sn A quotation from Zech 13:7.

[26:39]  ¹⁴⁸ tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[26:39]  ¹⁴⁹ tn Grk “if it is possible.”

[26:39]  ¹⁵⁰ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[26:42]  ¹⁵¹ tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[26:42]  ¹⁵² tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.

[26:63]  ¹⁵³ tn Here καί (kai) has not been translated.

[26:63]  ¹⁵⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:63]  sn See the note on Christ in 1:16.

[26:64]  ¹⁵⁵ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[26:64]  ¹⁵⁶ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[26:64]  ¹⁵⁷ sn An allusion to Dan 7:13 (see also Matt 24:30).

[26:73]  ¹⁵⁸ tn Here δέ (de) has not been translated.

[26:73]  ¹⁵⁹ tn Grk “your speech.”

[27:11]  ¹⁶⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[27:11]  ¹⁶¹ tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[27:11]  ¹⁶² sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[27:11]  ¹⁶³ tn Here δέ (de) has not been translated.

[27:11]  ¹⁶⁴ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.

[27:54]  ¹⁶⁵ sn See the note on the word centurion in Matt 8:5.

[27:64]  ¹⁶⁶ tn Grk “him.”