Matius 2:3

2:3 When King Herod ¹  heard this he was alarmed, and all Jerusalem with him.

Matius 2:5

2:5 “In Bethlehem of Judea,” they said, “for it is written this way by the prophet:

Matius 5:21

Anger and Murder

5:21 “You have heard that it was said to an older generation, ²  ‘Do not murder,’ ³  and ‘whoever murders will be subjected to judgment.’

Matius 6:15

6:15 But if you do not forgive others, your Father will not forgive you your sins.

Matius 6:29

6:29 Yet I tell you that not even Solomon in all his glory was clothed like one of these!

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!” ⁴ 

Matius 8:6

8:6 “Lord, ⁵  my servant ⁶  is lying at home paralyzed, in terrible anguish.”

Matius 8:18

Challenging Professed Followers

8:18 Now when Jesus saw a large crowd ⁷  around him, he gave orders to go to the other side of the lake. ⁸ 

Matius 8:27

8:27 And the men ⁹  were amazed and said, ¹⁰  “What sort of person is this? Even the winds and the sea obey him!” ¹¹ 

Matius 9:4

9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts?

Matius 9:8

9:8 When ¹²  the crowd saw this, they were afraid ¹³  and honored God who had given such authority to men. ¹⁴ 

Matius 9:37

9:37 Then he said to his disciples, “The harvest is plentiful, but the workers are few.

Matius 11:8-9

11:8 What ¹⁵  did you go out to see? A man dressed in fancy clothes? ¹⁶  Look, those who wear fancy clothes are in the homes of kings! ¹⁷  11:9 What did you go out to see? A prophet? Yes, I tell you, and more ¹⁸  than a prophet.

Matius 11:22

11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you!

Matius 11:24

11:24 But I tell you, it will be more bearable for the region of Sodom ¹⁹  on the day of judgment than for you!”

Matius 13:3

13:3 He ²⁰  told them many things in parables, ²¹  saying: “Listen! ²²  A sower went out to sow. ²³ 

Matius 13:11

13:11 He replied, ²⁴  “You have been given ²⁵  the opportunity to know ²⁶  the secrets ²⁷  of the kingdom of heaven, but they have not.

Matius 13:29

13:29 But he said, ‘No, since in gathering the weeds you may uproot the wheat with them.

Matius 14:5

14:5 Although ²⁸  Herod ²⁹  wanted to kill John, ³⁰  he feared the crowd because they accepted John as a prophet.

Matius 15:6

15:6 he does not need to honor his father.’ ³¹  You have nullified the word of God on account of your tradition.

Matius 15:11

15:11 What defiles a person is not what goes into the mouth; it is what ³²  comes out of the mouth that defiles a person.”

Matius 15:17

15:17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer? ³³ 

Matius 15:20

15:20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.” ³⁴ 

Matius 16:26

16:26 For what does it benefit a person ³⁵  if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life?

Matius 17:14

The Disciples’ Failure to Heal

17:14 When ³⁶  they came to the crowd, a man came to him, knelt before him,

Matius 19:22

19:22 But when the young man heard this he went away sorrowful, for he was very rich. ³⁷ 

Matius 21:36-37

21:36 Again he sent other slaves, more than the first, and they treated them the same way. 21:37 Finally he sent his son to them, ³⁸  saying, ‘They will respect my son.’

Matius 21:40

21:40 Now when the owner of the vineyard comes, what will he do to those tenants?”

Matius 22:9

22:9 So go into the main streets and invite everyone you find to the wedding banquet.’

Matius 22:19

22:19 Show me the coin used for the tax.” So ³⁹  they brought him a denarius. ⁴⁰ 

Matius 22:42

22:42 “What do you think about the Christ? ⁴¹  Whose son is he?” They said, “The son of David.” ⁴² 

Matius 23:17

23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred?

Matius 23:30

23:30 And you say, ‘If we had lived in the days of our ancestors, ⁴³  we would not have participated with them in shedding the blood of the prophets.’

Matius 24:10

24:10 Then many will be led into sin, ⁴⁴  and they will betray one another and hate one another.

Matius 24:20

24:20 Pray ⁴⁵  that your flight may not be in winter or on a Sabbath.

Matius 24:51

24:51 and will cut him in two, ⁴⁶  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Matius 25:28

25:28 Therefore take the talent from him and give it to the one who has ten. ⁴⁷ 

Matius 26:21

26:21 And while they were eating he said, “I tell you the truth, ⁴⁸  one of you will betray me.” ⁴⁹ 

Matius 26:48

26:48 (Now the betrayer ⁵⁰  had given them a sign, saying, “The one I kiss is the man. ⁵¹  Arrest him!”) ⁵² 

Matius 26:60

26:60 But they did not find anything, though many false witnesses came forward. Finally ⁵³  two came forward

Matius 27:1

Jesus Brought Before Pilate

27:1 When ⁵⁴  it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him.

Matius 27:12

27:12 But when he was accused by the chief priests and the elders, he did not respond.

Matius 27:65-66

27:65 Pilate said to them, “Take ⁵⁵  a guard of soldiers. Go and make it as secure as you can.” 27:66 So ⁵⁶  they went with the soldiers ⁵⁷  of the guard and made the tomb secure by sealing the stone.

Matius 28:12

28:12 After ⁵⁸  they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers,

Matius 28:16

The Great Commission

28:16 So ⁵⁹  the eleven disciples went to Galilee to the mountain Jesus had designated.

[2:3]  ¹ sn See the note on King Herod in 2:1.

[5:21]  ² tn Grk “to the ancient ones.”

[5:21]  ³ sn A quotation from Exod 20:13; Deut 5:17.

[7:27]  ⁴ tn Grk “and great was its fall.”

[8:6]  ⁵ tn Grk “and saying, ‘Lord.’” The participle λέγων (legwn) at the beginning of v. 6 is redundant in English and has not been translated.

[8:6]  ⁶ tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant (Luke 7:7 uses the more common term δοῦλος, doulos). See L&N 87.77.

[8:18]  ⁷ tc ‡ Codex B and some Sahidic mss read simply ὄχλον (oclon, “crowd”), the reading that NA²⁷ follows; the first hand of א, as well as ˹ and a few others, has ὄχλους (oclous, “crowds”); other witnesses read πολὺν ὄχλον (polun oclon, “a large crowd”). But the reading most likely to be original seems to be πολλούς ὄχλους (pollou" oclou"). It is found in א² C L Θ 0233 ˹³ 33 Ï lat; it is judged to be superior on internal grounds (the possibility of accidental omission of πολλούς/πολύν in isolated witnesses) and, to a lesser extent, external grounds (geographically widespread, various texttypes). For reasons of English style, however, this phrase has been translated as “a large crowd.”

[8:18]  ⁸ tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

[8:27]  ⁹ tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.

[8:27]  ¹⁰ tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[8:27]  ¹¹ sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[9:8]  ¹² tn Here δέ (de) has not been translated.

[9:8]  ¹³ tc Most witnesses (C L Θ 0233 ˹³ Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 ˹ 33 892 1424 al lat co and thus is surely authentic.

[9:8]  ¹⁴ tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”

[11:8]  ¹⁵ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.

[11:8]  ¹⁶ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[11:8]  ¹⁷ tn Or “palaces.”

[11:9]  ¹⁸ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b).

[11:24]  ¹⁹ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.

[13:3]  ²⁰ tn Here καί (kai) has not been translated.

[13:3]  ²¹ sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[13:3]  ²² tn Grk “Behold.”

[13:3]  ²³ sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.

[13:11]  ²⁴ tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:11]  ²⁵ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[13:11]  ²⁶ tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[13:11]  ²⁷ tn Grk “the mysteries.”

[13:11]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[14:5]  ²⁸ tn Here καί (kai) has not been translated.

[14:5]  ²⁹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[14:5]  ³⁰ tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.

[15:6]  ³¹ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:6]  tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.

[15:6]  sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).

[15:11]  ³² tn Grk “but what.”

[15:17]  ³³ tn Or “into the latrine.”

[15:20]  ³⁴ tn Grk “but to eat with unwashed hands does not defile a person.”

[16:26]  ³⁵ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[17:14]  ³⁶ tn Here καί (kai) has not been translated.

[19:22]  ³⁷ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

[21:37]  ³⁸ sn The owner’s decision to send his son represents God sending Jesus.

[22:19]  ³⁹ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[22:19]  ⁴⁰ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[22:19]  sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it.

[22:42]  ⁴¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:42]  sn See the note on Christ in 1:16.

[22:42]  ⁴² sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[23:30]  ⁴³ tn Grk “fathers” (so also in v. 32).

[24:10]  ⁴⁴ tn Or “many will fall away.” This could also refer to apostasy.

[24:20]  ⁴⁵ tn Here δέ (de) has not been translated.

[24:51]  ⁴⁶ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[25:28]  ⁴⁷ tn Grk “the ten talents.”

[26:21]  ⁴⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:21]  ⁴⁹ tn Or “will hand me over.”

[26:48]  ⁵⁰ tn Grk “the one who betrays him.”

[26:48]  ⁵¹ tn Grk “The one I kiss is he.”

[26:48]  ⁵² sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[26:60]  ⁵³ tn Here δέ (de) has not been translated.

[27:1]  ⁵⁴ tn Here δέ (de) has not been translated.

[27:65]  ⁵⁵ tn Grk “You have a guard.”

[27:66]  ⁵⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.

[27:66]  ⁵⁷ tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.

[28:12]  ⁵⁸ tn Here καί (kai) has not been translated.

[28:16]  ⁵⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.