Matius 2:2

2:2 saying, “Where is the one who is born king of the Jews? For we saw his star when it rose ¹  and have come to worship him.”

Matius 5:15

5:15 People ²  do not light a lamp and put it under a basket ³  but on a lampstand, and it gives light to all in the house.

Matius 5:21

Anger and Murder

5:21 “You have heard that it was said to an older generation, ⁴  ‘Do not murder,’ ⁵  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 5:35

5:35 not by earth, because it is his footstool, and not by Jerusalem, ⁶  because it is the city of the great King.

Matius 8:11

8:11 I tell you, many will come from the east and west to share the banquet ⁷  with Abraham, Isaac, and Jacob ⁸  in the kingdom of heaven,

Matius 8:13

8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant ⁹  was healed at that hour.

Matius 8:24

8:24 And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep.

Matius 8:26

8:26 But ¹⁰  he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked ¹¹  the winds and the sea, ¹²  and it was dead calm.

Matius 9:10

9:10 As ¹³  Jesus ¹⁴  was having a meal ¹⁵  in Matthew’s ¹⁶  house, many tax collectors ¹⁷  and sinners came and ate with Jesus and his disciples.

Matius 10:19

10:19 Whenever ¹⁸  they hand you over for trial, do not worry about how to speak or what to say, ¹⁹  for what you should say will be given to you at that time. ²⁰ 

Matius 10:27

10:27 What I say to you in the dark, tell in the light, and what is whispered in your ear, ²¹  proclaim from the housetops. ²² 

Matius 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ²³  The one who has ears had better listen! ²⁴ 

Matius 13:49

13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous

Matius 17:22

Second Prediction of Jesus’ Death and Resurrection

17:22 When ²⁵  they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. ²⁶ 

Matius 18:4

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

Matius 18:17

18:17 If ²⁷  he refuses to listen to them, tell it to the church. If ²⁸  he refuses to listen to the church, treat him like ²⁹  a Gentile ³⁰  or a tax collector. ³¹ 

Matius 20:17

Third Prediction of Jesus’ Death and Resurrection

20:17 As Jesus was going up to Jerusalem, ³²  he took the twelve ³³  aside privately and said to them on the way,

Matius 20:19

20:19 and will turn him over to the Gentiles to be mocked and flogged severely ³⁴  and crucified. ³⁵  Yet ³⁶  on the third day, he will be raised.”

Matius 21:5

21:5 “Tell the people of Zion, ³⁷ 

‘Look, your king is coming to you,

unassuming and seated on a donkey,

and on a colt, the foal of a donkey.’” ³⁸ 

Matius 24:14

24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, ³⁹  and then the end will come.

Matius 24:26

24:26 So then, if someone ⁴⁰  says to you, ‘Look, he is in the wilderness,’ ⁴¹  do not go out, or ‘Look, he is in the inner rooms,’ do not believe him.

Matius 25:31

The Judgment

25:31 “When ⁴²  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.

Matius 26:10

26:10 When ⁴³  Jesus learned of this, he said to them, “Why are you bothering this woman? She ⁴⁴  has done a good service for me.

Matius 26:17

The Passover

26:17 Now on the first day of the feast of ⁴⁵  Unleavened Bread the disciples came to Jesus and said, ⁴⁶  “Where do you want us to prepare for you to eat the Passover?” ⁴⁷ 

Matius 26:34

26:34 Jesus said to him, “I tell you the truth, ⁴⁸  on this night, before the rooster crows, you will deny me three times.”

Matius 26:69

Peter’s Denials

26:69 Now Peter was sitting outside in the courtyard. A ⁴⁹  slave girl ⁵⁰  came to him and said, “You also were with Jesus the Galilean.”

Matius 28:1

The Resurrection

28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.

[2:2]  ¹ tn Or “in its rising,” referring to the astrological significance of a star in a particular portion of the sky. The term used for the “East” in v. 1 is ἀνατολαί (anatolai, a plural form that is used typically of the rising of the sun), while in vv. 2 and 9 the singular ἀνατολή (anatolh) is used. The singular is typically used of the rising of a star and as such should not normally be translated “in the east” (cf. BDAG 74 s.v. 1: “because of the sg. and the article in contrast to ἀπὸ ἀνατολῶν, vs. 1, [it is] prob. not a geograph. expr. like the latter, but rather astronomical…likew. vs. 9”).

[5:15]  ² tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.

[5:15]  ³ 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).

[5:21]  ⁴ tn Grk “to the ancient ones.”

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

[5:35]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:11]  ⁷ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.

[8:11]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[8:11]  ⁸ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:13]  ⁹ tc ‡ Most mss read αὐτοῦ (autou, “his”) after “servant.” It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as א B 0250 0281 ˹ 33 latt. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L W Θ 0233 ˹³ Ï sy sa). NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[8:26]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:26]  ¹¹ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:26]  ¹² sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.

[9:10]  ¹³ tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[9:10]  ¹⁴ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[9:10]  ¹⁵ tn Grk “was reclining at table.”

[9:10]  sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[9:10]  ¹⁶ tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.

[9:10]  ¹⁷ sn See the note on tax collectors in 5:46.

[10:19]  ¹⁸ tn Here δέ (de) has not been translated.

[10:19]  ¹⁹ tn Grk “how or what you might speak.”

[10:19]  ²⁰ tn Grk “in that hour.”

[10:27]  ²¹ tn Grk “what you hear in the ear,” an idiom.

[10:27]  ²² tn The expression “proclaim from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[13:43]  ²³ sn An allusion to Dan 12:3.

[13:43]  ²⁴ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

[17:22]  ²⁵ tn Here δέ (de) has not been translated.

[17:22]  ²⁶ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[18:17]  ²⁷ tn Here δέ (de) has not been translated.

[18:17]  ²⁸ tn Here δέ (de) has not been translated.

[18:17]  ²⁹ tn Grk “let him be to you as.”

[18:17]  ³⁰ tn Or “a pagan.”

[18:17]  ³¹ sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.

[20:17]  ³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:17]  ³³ tc ‡ A number of significant witnesses (e.g., B C W 085 33 lat) have μαθητάς (maqhtas, “disciples”) after δώδεκα (dwdeka, “twelve”), perhaps by way of clarification, while other important witnesses lack the word (e.g., א D L Θ Ë^1,13). The longer reading looks to be a scribal clarification, and hence is considered to be secondary. NA²⁷ puts the word in brackets to show doubts about its authenticity.

[20:19]  ³⁴ tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[20:19]  ³⁵ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[20:19]  ³⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[21:5]  ³⁷ tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[21:5]  ³⁸ tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.

[24:14]  ³⁹ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:26]  ⁴⁰ tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).

[24:26]  ⁴¹ tn Or “in the desert.”

[25:31]  ⁴² tn Here δέ (de) has not been translated.

[26:10]  ⁴³ tn Here δέ (de) has not been translated.

[26:10]  ⁴⁴ tn Grk “For she.” Here γάρ (gar) has not been translated.

[26:17]  ⁴⁵ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[26:17]  ⁴⁶ tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[26:17]  ⁴⁷ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[26:34]  ⁴⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:69]  ⁴⁹ tn Here καί (kai) has not been translated.

[26:69]  ⁵⁰ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.