Matius 4:10

4:10 Then Jesus said to him, “Go away, ¹  Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” ² 

Matius 5:21

Anger and Murder

5:21 “You have heard that it was said to an older generation, ³  ‘Do not murder,’ ⁴  and ‘whoever murders will be subjected to judgment.’

Matius 5:28

5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.

Matius 7:8

7:8 For everyone who asks ⁵  receives, and the one who seeks finds, and to the one who knocks, the door will be opened.

Matius 8:2

8:2 And a leper ⁶  approached, and bowed low before him, saying, ⁷  “Lord, if ⁸  you are willing, you can make me clean.”

Matius 8:20

8:20 Jesus said to him, “Foxes have dens, and the birds in the sky ⁹  have nests, but the Son of Man has no place to lay his head.” ¹⁰ 

Matius 9:9

The Call of Matthew; Eating with Sinners

9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. ¹¹  “Follow me,” he said to him. And he got up and followed him.

Matius 10:15

10:15 I tell you the truth, ¹²  it will be more bearable for the region of Sodom and Gomorrah ¹³  on the day of judgment than for that town!

Matius 12:27

12:27 And if I cast out demons by Beelzebul, by whom do your sons ¹⁴  cast them ¹⁵  out? For this reason they will be your judges.

Matius 13:31

The Parable of the Mustard Seed

13:31 He gave ¹⁶  them another parable: ¹⁷  “The kingdom of heaven is like a mustard seed ¹⁸  that a man took and sowed in his field.

Matius 13:39

13:39 and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels.

Matius 13:55

13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? ¹⁹  And aren’t his brothers James, Joseph, Simon, and Judas?

Matius 14:14

14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick.

Matius 18:25

18:25 Because ²⁰  he was not able to repay it, ²¹  the lord ordered him to be sold, along with ²²  his wife, children, and whatever he possessed, and repayment to be made.

Matius 19:16

The Rich Young Man

19:16 Now ²³  someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?”

Matius 20:20

A Request for James and John

20:20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor. ²⁴ 

Matius 21:1

The Triumphal Entry

21:1 Now ²⁵  when they approached Jerusalem ²⁶  and came to Bethphage, ²⁷  at the Mount of Olives, ²⁸  Jesus sent two disciples,

Matius 21:26

21:26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.”

Matius 22:21

22:21 They replied, ²⁹  “Caesar’s.” He said to them, ³⁰  “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ³¹ 

Matius 22:32

22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? ³²  He is not the God of the dead but of the living!” ³³ 

Matius 24:36

Be Ready!

24:36 “But as for that day and hour no one knows it – not even the angels in heaven ³⁴  – except the Father alone.

Matius 25:14

The Parable of the Talents

25:14 “For it is like a man going on a journey, who summoned his slaves ³⁵  and entrusted his property to them.

Matius 27:32

The Crucifixion

27:32 As ³⁶  they were going out, they found a man from Cyrene named Simon, whom they forced ³⁷  to carry his cross. ³⁸ 

Matius 27:40

27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! ³⁹  If you are God’s Son, come down ⁴⁰  from the cross!”

Matius 27:60

27:60 and placed it ⁴¹  in his own new tomb that he had cut in the rock. ⁴²  Then he rolled a great stone across the entrance ⁴³  of the tomb and went away.

[4:10]  ¹ tc The majority of later witnesses (C² D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*^vid K P W Δ 0233 Ë^1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.

[4:10]  ² sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[5:21]  ³ tn Grk “to the ancient ones.”

[5:21]  ⁴ sn A quotation from Exod 20:13; Deut 5:17.

[7:8]  ⁵ sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.

[8:2]  ⁶ tn Grk “And behold, a leper came.” 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).

[8:2]  sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[8:2]  ⁷ tn Grk “a leper approaching, bowed low before him, saying.”

[8:2]  ⁸ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[8:20]  ⁹ 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]  ¹⁰ 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).

[9:9]  ¹¹ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[9:9]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[10:15]  ¹² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ¹³ sn The allusion to Sodom and Gomorrah, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment.

[12:27]  ¹⁴ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[12:27]  ¹⁵ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[13:31]  ¹⁶ tn Grk “put before.”

[13:31]  ¹⁷ tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[13:31]  ¹⁸ sn The mustard seed was noted for its tiny size.

[13:55]  ¹⁹ sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).

[18:25]  ²⁰ tn Here δέ (de) has not been translated.

[18:25]  ²¹ tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[18:25]  ²² tn Grk “and his wife.”

[19:16]  ²³ tn Grk “And behold one came.” 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). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:20]  ²⁴ tn Grk “asked something from him.”

[21:1]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[21:1]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:1]  ²⁷ sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[21:1]  ²⁸ sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[22:21]  ²⁹ tn Grk “they said to him.”

[22:21]  ³⁰ tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.

[22:21]  ³¹ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[22:32]  ³² sn A quotation from Exod 3:6.

[22:32]  ³³ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[24:36]  ³⁴ tc ‡ Some important witnesses, including early Alexandrian and Western mss (א*^,2 B D Θ Ë¹³ pc it vg^mss Ir^lat Hier^mss), have the additional words οὐδὲ ὁ υἱός (oude Jo Juios, “nor the son”) here. Although the shorter reading (which lacks this phrase) is suspect in that it seems to soften the prophetic ignorance of Jesus, the final phrase (“except the Father alone”) already implies this. Further, the parallel in Mark 13:32 has οὐδὲ ὁ υἱός, with almost no witnesses lacking the expression. Hence, it is doubtful that the absence of “neither the Son” is due to the scribes. In keeping with Matthew’s general softening of Mark’s harsh statements throughout his Gospel, it is more likely that the absence of “neither the Son” is part of the original text of Matthew, being an intentional change on the part of the author. Further, this shorter reading is supported by the first corrector of א as well as L W ˹ 33 Ï vg sy co Hier^mss. Admittedly, the external evidence is not as impressive for the shorter reading, but it best explains the rise of the other reading (in particular, how does one account for virtually no mss excising οὐδὲ ὁ υἱός at Mark 13:32 if such an absence here is due to scribal alteration? Although scribes were hardly consistent, for such a theologically significant issue at least some consistency would be expected on the part of a few scribes). Nevertheless, NA²⁷ includes οὐδὲ ὁ υἱός here.

[25:14]  ³⁵ tn See the note on the word “slave” in 8:9.

[27:32]  ³⁶ tn Here δέ (de) has not been translated.

[27:32]  ³⁷ tn Or “conscripted”; or “pressed into service.”

[27:32]  ³⁸ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[27:40]  ³⁹ sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.

[27:40]  ⁴⁰ tc ‡ Many important witnesses (א* A D pc it sy^[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א² B L W Θ 0250 Ë^1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA²⁷ puts the καί in brackets, indicating doubts as to its authenticity.

[27:60]  ⁴¹ tc ‡ αὐτό (auto, “it”) is found after ἔθηκεν (eqhken, “placed”) in the majority of witnesses, including many important ones, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is read by א L Θ Ë¹³ 33 892 pc). Regardless of which reading is original (though with a slight preference for the shorter reading), English style requires the pronoun. NA²⁷ includes αὐτό here, no doubt due to the overwhelming external attestation.

[27:60]  ⁴² tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).

[27:60]  ⁴³ tn Or “to the door,” “against the door.”