Matius 1:20

1:20 When he had contemplated this, an ¹  angel of the Lord ²  appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit.

Matius 2:11

2:11 As they came into the house and saw the child with Mary his mother, they bowed down ³  and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, ⁴  and myrrh. ⁵ 

Matius 2:22

2:22 But when he heard that Archelaus ⁶  was reigning over Judea in place of his father Herod, ⁷  he was afraid to go there. After being warned in a dream, he went to the regions of Galilee.

Matius 4:24

4:24 So a report about him spread throughout Syria. People ⁸  brought to him all who suffered with various illnesses and afflictions, those who had seizures, ⁹  paralytics, and those possessed by demons, ¹⁰  and he healed them.

Matius 5:45

5:45 so that you may be like ¹¹  your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

Matius 11:11

11:11 “I tell you the truth, ¹²  among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least ¹³  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, ¹⁴  a glutton and a drunk, a friend of tax collectors ¹⁵  and sinners!’ ¹⁶  But wisdom is vindicated ¹⁷  by her deeds.” ¹⁸ 

Matius 13:52

13:52 Then he said to them, “Therefore every expert in the law ¹⁹  who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”

Matius 15:22

15:22 A ²⁰  Canaanite woman from that area came ²¹  and cried out, ²²  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”

Matius 18:19

18:19 Again, I tell you the truth, ²³  if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. ²⁴ 

Matius 19:12

19:12 For there are some eunuchs who were that way from birth, ²⁵  and some who were made eunuchs ²⁶  by others, ²⁷  and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.”

Matius 20:6

20:6 And about five o’clock that afternoon ²⁸  he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’

Matius 20:21

20:21 He said to her, “What do you want?” She replied, ²⁹  “Permit ³⁰  these two sons of mine to sit, one at your ³¹  right hand and one at your left, in your kingdom.”

Matius 21:28

The Parable of the Two Sons

21:28 “What ³²  do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’

Matius 21:41

21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”

Matius 22:16

22:16 They sent to him their disciples along with the Herodians, ³³  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ³⁴  You do not court anyone’s favor because you show no partiality. ³⁵ 

Matius 25:15

25:15 To ³⁶  one he gave five talents, ³⁷  to another two, and to another one, each according to his ability. Then he went on his journey.

Matius 26:18

26:18 He ³⁸  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 27:19

27:19 As ³⁹  he was sitting on the judgment seat, ⁴⁰  his wife sent a message ⁴¹  to him: ⁴²  “Have nothing to do with that innocent man; ⁴³  I have suffered greatly as a result of a dream ⁴⁴  about him today.”

Matius 27:24

Jesus is Condemned and Mocked

27:24 When ⁴⁵  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ⁴⁶ 

Matius 27:29

27:29 and after braiding ⁴⁷  a crown of thorns, ⁴⁸  they put it on his head. They ⁴⁹  put a staff ⁵⁰  in his right hand, and kneeling down before him, they mocked him: ⁵¹  “Hail, king of the Jews!” ⁵² 

[1:20]  ¹ tn Grk “behold, an angel.” 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).

[1:20]  ² tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[2:11]  ³ tn Grk “they fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[2:11]  ⁴ sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).

[2:11]  ⁵ sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.

[2:22]  ⁶ 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]  ⁷ sn See the note on King Herod in 2:1.

[4:24]  ⁸ tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).

[4:24]  ⁹ tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).

[4:24]  ¹⁰ tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.

[5:45]  ¹¹ tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.

[11:11]  ¹² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:11]  ¹³ 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]  ¹⁴ tn Grk “Behold a man.”

[11:19]  ¹⁵ sn See the note on tax collectors in 5:46.

[11:19]  ¹⁶ 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]  ¹⁷ tn Or “shown to be right.”

[11:19]  ¹⁸ 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.

[13:52]  ¹⁹ tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].

[15:22]  ²⁰ tn Grk “And behold a Canaanite.” 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).

[15:22]  ²¹ tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ²² tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[18:19]  ²³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:19]  ²⁴ 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.

[19:12]  ²⁵ tn Grk “from the womb of the mother” (an idiom).

[19:12]  ²⁶ tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).

[19:12]  ²⁷ tn Grk “people.”

[20:6]  ²⁸ tn Grk “about the eleventh hour.”

[20:21]  ²⁹ tn Grk “said to him.”

[20:21]  ³⁰ tn Grk “Say that.”

[20:21]  ³¹ tc A majority of witnesses read σου (sou, “your”) here, perhaps for clarification. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. Either way, the translation adds it due to the requirements of English style. NA²⁷ includes σου here.

[21:28]  ³² tn Here δέ (de) has not been translated.

[22:16]  ³³ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ³⁴ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ³⁵ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”

[25:15]  ³⁶ tn Here καί (kai) has not been translated.

[25:15]  ³⁷ sn A talent was equal to 6000 denarii. See the note on this term in 18:24.

[26:18]  ³⁸ tn Here δέ (de) has not been translated.

[27:19]  ³⁹ tn Here δέ (de) has not been translated.

[27:19]  ⁴⁰ tn Or “the judge’s seat.”

[27:19]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[27:19]  ⁴¹ tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[27:19]  ⁴² tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ⁴³ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ⁴⁴ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

[27:24]  ⁴⁵ tn Here δέ (de) has not been translated.

[27:24]  ⁴⁶ sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

[27:29]  ⁴⁷ tn Or “weaving.”

[27:29]  ⁴⁸ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

[27:29]  ⁴⁹ tn Here καί (kai) has not been translated.

[27:29]  ⁵⁰ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[27:29]  ⁵¹ tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[27:29]  ⁵² tn Or “Long live the King of the Jews!”

[27:29]  sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).