Matius 1:24-25

1:24 When Joseph awoke from sleep he did what the angel of the Lord ¹  told him. He took his wife, 1:25 but did not have marital relations ²  with her until she gave birth to a son, whom he named ³  Jesus.

Matius 3:14

3:14 But John ⁴  tried to prevent ⁵  him, saying, “I need to be baptized by you, and yet you come to me?”

Matius 4:12

Preaching in Galilee

4:12 Now when Jesus ⁶  heard that John had been imprisoned, ⁷  he went into Galilee.

Matius 4:17

4:17 From that time Jesus began to preach this message: ⁸  “Repent, for the kingdom of heaven is near.”

Matius 5:12

5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matius 5:36

5:36 Do not take an oath by your head, because you are not able to make one hair white or black.

Matius 6:12

6:12 and forgive us our debts, as we ourselves ⁹  have forgiven our debtors.

Matius 7:15

A Tree and Its Fruit

7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. ¹⁰ 

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!” ¹¹ 

Matius 8:18

Challenging Professed Followers

8:18 Now when Jesus saw a large crowd ¹²  around him, he gave orders to go to the other side of the lake. ¹³ 

Matius 8:31

8:31 Then the demons begged him, ¹⁴  “If you drive us out, send us into the herd of pigs.”

Matius 9:24

9:24 he said, “Go away, for the girl is not dead but asleep.” And they began making fun of him. ¹⁵ 

Matius 9:34

9:34 But the Pharisees ¹⁶  said, “By the ruler ¹⁷  of demons he casts out demons.” ¹⁸ 

Matius 11:12

11:12 From ¹⁹  the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. ²⁰ 

Matius 14:30

14:30 But when he saw the strong wind he became afraid. And starting to sink, he cried out, ²¹  “Lord, save me!”

Matius 15:2

15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ²²  hands when they eat.” ²³ 

Matius 15:11

15:11 What defiles a person is not what goes into the mouth; it is what ²⁴  comes out of the mouth that defiles a person.”

Matius 17:18

17:18 Then ²⁵  Jesus rebuked ²⁶  the demon and it came out of him, and the boy was healed from that moment.

Matius 17:26

17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons ²⁷  are free.

Matius 18:1

Questions About the Greatest

18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?”

Matius 18:4

18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven.

Matius 19:11

19:11 He ²⁸  said to them, “Not everyone can accept this statement, except those to whom it has been given.

Matius 19:23

19:23 Then Jesus said to his disciples, “I tell you the truth, ²⁹  it will be hard for a rich person to enter the kingdom of heaven!

Matius 19:25

19:25 The ³⁰  disciples were greatly astonished when they heard this and said, “Then who can be saved?” ³¹ 

Matius 20:26

20:26 It must not be this way among you! Instead whoever wants to be great among you must be your servant,

Matius 21:14

21:14 The blind and lame came to him in the temple courts, and he healed them.

Matius 22:3

22:3 He sent his slaves ³²  to summon those who had been invited to the banquet, but they would not come.

Matius 22:34

The Greatest Commandment

22:34 Now when the Pharisees ³³  heard that he had silenced the Sadducees, ³⁴  they assembled together. ³⁵ 

Matius 25:8

25:8 The ³⁶  foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’

Matius 26:41

26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

Matius 26:49

26:49 Immediately ³⁷  he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. ³⁸ 

Matius 27:25

27:25 In ³⁹  reply all the people said, “Let his blood be on us and on our children!”

Matius 27:41

27:41 In ⁴⁰  the same way even the chief priests – together with the experts in the law ⁴¹  and elders ⁴²  – were mocking him: ⁴³ 

Matius 28:5

28:5 But the angel said ⁴⁴  to the women, “Do not be afraid; I know ⁴⁵  that you are looking for Jesus, who was crucified. ⁴⁶ 

Matius 28:17

28:17 When ⁴⁷  they saw him, they worshiped him, ⁴⁸  but some doubted. ⁴⁹ 

[1:24]  ¹ tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.

[1:25]  ² tn Or “did not have sexual relations”; Grk “was not knowing her.” The verb “know” (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like “did not have sexual relations with her” is too graphic in light of the popularity and wide use of Matthew’s infancy narrative. Thus the somewhat more subdued but still clear “did not have marital relations” was selected.

[1:25]  ³ tn Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.

[3:14]  ⁴ tc ‡ The earliest mss (א* B sa) lack the name of John here (“but he tried to prevent him,” instead of “but John tried to prevent him”). It is, however, clearly implied (and is thus supplied in translation). Although the longer reading has excellent support (Ì⁹⁶ א¹ C D^s L W 0233 0250 Ë^1,13 33 Ï lat[t] sy mae bo), it looks to be a motivated and predictable reading: Scribes apparently could not resist adding this clarification.

[3:14]  ⁵ tn The imperfect verb has been translated conatively.

[4:12]  ⁶ tn Grk “he.”

[4:12]  ⁷ tn Or “arrested,” “taken into custody” (see L&N 37.12).

[4:17]  ⁸ tn Grk “and to say.”

[6:12]  ⁹ tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jw" kai Jhmei") makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.

[7:15]  ¹⁰ sn Sheep’s 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.

[7:27]  ¹¹ tn Grk “and great was its fall.”

[8:18]  ¹² 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]  ¹³ tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

[8:31]  ¹⁴ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:24]  ¹⁵ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[9:34]  ¹⁶ sn See the note on Pharisees in 3:7.

[9:34]  ¹⁷ tn Or “prince.”

[9:34]  ¹⁸ tc Although codex Cantabrigiensis (D), along with a few other Western versional and patristic witnesses, lacks this verse, virtually all other witnesses have it. The Western text’s reputation for free alterations as well as the heightened climax if v. 33 concludes this pericope explains why these witnesses omitted the verse.

[11:12]  ¹⁹ tn Here δέ (de) has not been translated.

[11:12]  ²⁰ tn Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16.

[14:30]  ²¹ tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[15:2]  ²² tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ²³ tn Grk “when they eat bread.”

[15:11]  ²⁴ tn Grk “but what.”

[17:18]  ²⁵ tn Here καί (kai) has been translated as “Then.”

[17:18]  ²⁶ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[17:26]  ²⁷ sn See the note on the phrase their sons in the previous verse.

[19:11]  ²⁸ tn Here δέ (de) has not been translated.

[19:23]  ²⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:25]  ³⁰ tn Here δέ (de) has not been translated.

[19:25]  ³¹ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[22:3]  ³² tn See the note on the word “slave” in 8:9.

[22:34]  ³³ sn See the note on Pharisees in 3:7.

[22:34]  ³⁴ sn See the note on Sadducees in 3:7.

[22:34]  ³⁵ tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.

[25:8]  ³⁶ tn Here δέ (de) has not been translated.

[26:49]  ³⁷ tn Here καί (kai) has not been translated.

[26:49]  ³⁸ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[27:25]  ³⁹ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[27:41]  ⁴⁰ tn Here καί (kai) has not been translated.

[27:41]  ⁴¹ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ⁴² tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ⁴³ tn Grk “Mocking him, the chief priests…said.”

[28:5]  ⁴⁴ tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.

[28:5]  ⁴⁵ tn Grk “for I know.”

[28:5]  ⁴⁶ sn See the note on crucified in 20:19.

[28:17]  ⁴⁷ tn Here καί (kai) has not been translated.

[28:17]  ⁴⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[28:17]  ⁴⁹ tn The Greek text reads here οἱ δὲ ἐδίστασαν (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.