Matius 2:12

2:12 After being warned in a dream not to return to Herod, ¹  they went back by another route to their own country.

Matius 3:10

3:10 Even now the ax is laid at ²  the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

Matius 5:15

5:15 People ³  do not light a lamp and put it under a basket ⁴  but on a lampstand, and it gives light to all in the house.

Matius 5:39

5:39 But I say to you, do not resist the evildoer. ⁵  But whoever strikes you on the ⁶  right cheek, turn the other to him as well.

Matius 5:47

5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they?

Matius 7:7

Ask, Seek, Knock

7:7 “Ask ⁷  and it will be given to you; seek and you will find; knock and the door ⁸  will be opened for you.

Matius 8:29

8:29 They ⁹  cried out, “Son of God, leave us alone! ¹⁰  Have you come here to torment us before the time?” ¹¹ 

Matius 8:33

8:33 The ¹²  herdsmen ran off, went into the town, ¹³  and told everything that had happened to the demon-possessed men.

Matius 10:1

Sending Out the Twelve Apostles

10:1 Jesus ¹⁴  called his twelve disciples and gave them authority over unclean spirits ¹⁵  so they could cast them out and heal every kind of disease and sickness. ¹⁶ 

Matius 10:8

10:8 Heal the sick, raise the dead, ¹⁷  cleanse lepers, cast out demons. Freely you received, freely give.

Matius 12:20

12:20 He will not break a bruised reed or extinguish a smoldering wick,

until he brings justice to victory.

Matius 15:4

15:4 For God said, ¹⁸  ‘Honor your father and mother’ ¹⁹  and ‘Whoever insults his father or mother must be put to death.’ ²⁰ 

Matius 15:23

15:23 But he did not answer her a word. Then ²¹  his disciples came and begged him, ²²  “Send her away, because she keeps on crying out after us.”

Matius 16:26

16:26 For what does it benefit a person ²³  if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life?

Matius 18:31

18:31 When ²⁴  his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place.

Matius 20:4

20:4 He said to them, ‘You go into the vineyard too, and I will give you whatever is right.’

Matius 20:28

20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ²⁵  for many.”

Matius 21:43

21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people ²⁶  who will produce its fruit.

Matius 22:21

22:21 They replied, ²⁷  “Caesar’s.” He said to them, ²⁸  “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ²⁹ 

Matius 24:38

24:38 For in those days before the flood, people ³⁰  were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark.

Matius 25:36

25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’

Matius 26:15

26:15 and said, “What will you give me to betray him into your hands?” ³¹  So they set out thirty silver coins for him.

Matius 26:27

26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you,

Matius 27:31

27:31 When ³²  they had mocked him, they stripped him of the robe and put his own clothes back on him. Then ³³  they led him away to crucify him.

Matius 28:8

28:8 So ³⁴  they left the tomb quickly, with fear and great joy, and ran to tell his disciples.

Matius 28:11

The Guards’ Report

28:11 While ³⁵  they were going, some ³⁶  of the guard went into the city and told the chief priests everything that had happened.

Matius 28:18

28:18 Then Jesus came up and said to them, ³⁷  “All authority in heaven and on earth has been given to me.

[2:12]  ¹ sn See the note on King Herod in 2:1.

[3:10]  ² sn Laid at the root. That is, placed and aimed, ready to begin cutting.

[5:15]  ³ tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.

[5:15]  ⁴ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[5:39]  ⁵ tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).

[5:39]  ⁶ tc ‡ Many mss (B D K L Δ Θ Ë¹³ 565 579 700 1424 pm) have σου (sou) here (“your right cheek”), but many others lack the pronoun (א W ˹ 33 892 1241 pm). The pronoun was probably added by way of clarification. NA²⁷ has σου in brackets, indicating doubt as to its authenticity.

[7:7]  ⁷ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[7:7]  ⁸ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.

[8:29]  ⁹ tn Grk “And behold, they cried out, saying.” 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). The participle λέγοντες (legontes) is redundant and has not been translated.

[8:29]  ¹⁰ tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”

[8:29]  ¹¹ sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[8:33]  ¹² tn Here δέ (de) has not been translated.

[8:33]  ¹³ tn Or “city.” But see the sn on “Gadarenes” in 8:28.

[10:1]  ¹⁴ tn Grk “And he.”

[10:1]  ¹⁵ sn Unclean spirits refers to evil spirits.

[10:1]  ¹⁶ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[10:8]  ¹⁷ tc The majority of Byzantine minuscules, along with a few other witnesses (C³ K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281^vid Ë^1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).

[15:4]  ¹⁸ tc Most mss (א*^,2 C L W 0106 33 Ï) have an expanded introduction here; instead of “For God said,” they read “For God commanded, saying” (ὁ γὰρ θεὸς ἐνετείλατο λέγων, Jo gar qeo" eneteilato legwn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (“the commandment of God”) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple εἶπεν (eipen, “[God] said”) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (א¹ B D Θ 073 Ë^1,13 579 700 892 pc lat co, as well as other versions and fathers).

[15:4]  ¹⁹ sn A quotation from Exod 20:12; Deut 5:16.

[15:4]  ²⁰ sn A quotation from Exod 21:17; Lev 20:9.

[15:23]  ²¹ tn Here καί (kai) has been translated as “Then.”

[15:23]  ²² tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[16:26]  ²³ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[18:31]  ²⁴ tn Grk “Therefore when.” Here οὖν (oun) has not been translated.

[20:28]  ²⁵ sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

[21:43]  ²⁶ tn Or “to a nation” (so KJV, NASB, NLT).

[22:21]  ²⁷ tn Grk “they said to him.”

[22:21]  ²⁸ tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.

[22:21]  ²⁹ 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.

[24:38]  ³⁰ tn Grk “they,” but in an indefinite sense, “people.”

[26:15]  ³¹ tn Grk “What will you give to me, and I will betray him to you?”

[27:31]  ³² tn Here καί (kai) has not been translated.

[27:31]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[28:8]  ³⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.

[28:11]  ³⁵ tn Here δέ (de) has not been translated.

[28:11]  ³⁶ tn Grk “behold, some of the guard.” 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).

[28:18]  ³⁷ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.