Matius 2:15

2:15 He stayed there until Herod ¹  died. In this way what was spoken by the Lord through the prophet was fulfilled: “I called my Son out of Egypt.” ² 

Matius 2:23

2:23 He came to a town called Nazareth ³  and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus ⁴  would be called a Nazarene. ⁵ 

Matius 6:7

6:7 When ⁶  you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard.

Matius 6:31

6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’

Matius 8:10

8:10 When ⁷  Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, ⁸  I have not found such faith in anyone in Israel!

Matius 8:12

8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ⁹ 

Matius 9:5

9:5 Which is easier, ¹⁰  to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’?

Matius 10:23

10:23 Whenever ¹¹  they persecute you in one place, ¹²  flee to another. I tell you the truth, ¹³  you will not finish going through all the towns ¹⁴  of Israel before the Son of Man comes.

Matius 10:26

Fear God, Not Man

10:26 “Do ¹⁵  not be afraid of them, for nothing is hidden ¹⁶  that will not be revealed, ¹⁷  and nothing is secret that will not be made known.

Matius 10:42

10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, ¹⁸  he will never lose his reward.”

Matius 11:11

11:11 “I tell you the truth, ¹⁹  among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least ²⁰  in the kingdom of heaven is greater than he is.

Matius 12:4

12:4 how he entered the house of God and they ate ²¹  the sacred bread, ²²  which was against the law ²³  for him or his companions to eat, but only for the priests? ²⁴ 

Matius 12:7

12:7 If ²⁵  you had known what this means: ‘I want mercy and not sacrifice,’ ²⁶  you would not have condemned the innocent.

Matius 12:27

12:27 And if I cast out demons by Beelzebul, by whom do your sons ²⁷  cast them ²⁸  out? For this reason they will be your judges.

Matius 12:34

12:34 Offspring of vipers! How are you able to say anything good, since you are evil? For the mouth speaks from what fills the heart.

Matius 13:13

13:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand.

Matius 16:28

16:28 I tell you the truth, ²⁹  there are some standing here who will not ³⁰  experience ³¹  death before they see the Son of Man coming in his kingdom.” ³² 

Matius 17:12

17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In ³³  the same way, the Son of Man will suffer at their hands.”

Matius 18:3

18:3 and said, “I tell you the truth, ³⁴  unless you turn around and become like little children, ³⁵  you will never ³⁶  enter the kingdom of heaven!

Matius 18:13

18:13 And if he finds it, I tell you the truth, ³⁷  he will rejoice more over it than over the ninety-nine that did not go astray.

Matius 18:16

18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. ³⁸ 

Matius 20:1

Workers in the Vineyard

20:1 “For the kingdom of heaven is like a landowner ³⁹  who went out early in the morning to hire workers for his vineyard.

Matius 24:2

24:2 And he said to them, ⁴⁰  “Do you see all these things? I tell you the truth, ⁴¹  not one stone will be left on another. ⁴²  All will be torn down!” ⁴³ 

Matius 24:22

24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short.

Matius 26:10

26:10 When ⁴⁴  Jesus learned of this, he said to them, “Why are you bothering this woman? She ⁴⁵  has done a good service for me.

Matius 26:13

26:13 I tell you the truth, ⁴⁶  wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Matius 26:56

26:56 But this has happened so that ⁴⁷  the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

Matius 27:9

27:9 Then what was spoken by Jeremiah ⁴⁸  the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, ⁴⁹ 

[2:15]  ¹ sn See the note on King Herod in 2:1.

[2:15]  ² sn A quotation from Hos 11:1.

[2:23]  ³ sn Nazareth was a very small village in the region of Galilee (Galilee lay north of Samaria and Judea). The town was located about 15 mi (25 km) west of the southern edge of the Sea of Galilee. According to Luke 1:26, Mary was living in Nazareth when the birth of Jesus was announced to her.

[2:23]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:23]  ⁴ tn There is no expressed subject of the third person singular verb here; the pronoun “he” is implied. Instead of this pronoun the referent “Jesus” has been supplied in the text to clarify to whom this statement refers.

[2:23]  ⁵ tn The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT.

[6:7]  ⁶ tn Here δέ (de) has not been translated.

[8:10]  ⁷ tn Here δέ (de) has not been translated.

[8:10]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[8:12]  ⁹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[9:5]  ¹⁰ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[10:23]  ¹¹ tn Here δέ (de) has not been translated.

[10:23]  ¹² tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ¹³ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ¹⁴ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[10:26]  ¹⁵ tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.

[10:26]  ¹⁶ tn Or “concealed.”

[10:26]  ¹⁷ sn I.e., be revealed by God. The passive voice here and in the next verb see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known.

[10:42]  ¹⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:11]  ¹⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:11]  ²⁰ 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.

[12:4]  ²¹ tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì⁷⁰ C D L W Θ Ë^1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).

[12:4]  ²² tn Grk “the bread of presentation.”

[12:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5.

[12:4]  ²³ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[12:4]  ²⁴ sn See 1 Sam 21:1-6.

[12:7]  ²⁵ tn Here δέ (de) has not been translated.

[12:7]  ²⁶ sn A quotation from Hos 6:6 (see also Matt 9:13).

[12:27]  ²⁷ 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]  ²⁸ 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.

[16:28]  ²⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[16:28]  ³⁰ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[16:28]  ³¹ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[16:28]  ³² sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[17:12]  ³³ tn Here καί (kai) has not been translated.

[18:3]  ³⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:3]  ³⁵ sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.

[18:3]  ³⁶ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[18:13]  ³⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:16]  ³⁸ sn A quotation from Deut 19:15.

[20:1]  ³⁹ sn The term landowner here refers to the owner and manager of a household.

[24:2]  ⁴⁰ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

[24:2]  ⁴¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:2]  ⁴² sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[24:2]  ⁴³ tn Grk “not one stone will be left here on another which will not be thrown down.”

[26:10]  ⁴⁴ tn Here δέ (de) has not been translated.

[26:10]  ⁴⁵ tn Grk “For she.” Here γάρ (gar) has not been translated.

[26:13]  ⁴⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:56]  ⁴⁷ tn Grk “But so that”; the verb “has happened” is implied.

[27:9]  ⁴⁸ tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.

[27:9]  ⁴⁹ tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).