Matius 2:6

2:6 ‘And you, Bethlehem, in the land of Judah,

are in no way least among the rulers of Judah,

for out of you will come a ruler who will shepherd my people Israel.’” ¹ 

Matius 5:29

5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. ² 

Matius 6:11

6:11 Give us today our daily bread, ³ 

Matius 7:20

7:20 So then, you will recognize them by their fruit.

Matius 9:17-18

9:17 And no one pours new wine into old wineskins; ⁴  otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins ⁵  and both are preserved.”

Restoration and Healing

9:18 As he was saying these things, a ruler came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.”

Matius 9:22

9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” ⁶  And the woman was healed ⁷  from that hour.

Matius 10:28

10:28 Do ⁸  not be afraid of those who kill the body ⁹  but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. ¹⁰ 

Matius 11:15

11:15 The one who has ears had better listen! ¹¹ 

Matius 12:11

12:11 He said to them, “Would not any one of you, if he had one sheep that fell into a pit on the Sabbath, take hold of it and lift it out?

Matius 13:9

13:9 The one who has ears had better listen!” ¹² 

Matius 13:15

13:15 For the heart of this people has become dull;

they are hard of hearing,

and they have shut their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their hearts

and turn, and I would heal them.’ ¹³ 

Matius 16:28

16:28 I tell you the truth, ¹⁴  there are some standing here who will not ¹⁵  experience ¹⁶  death before they see the Son of Man coming in his kingdom.” ¹⁷ 

Matius 18:6

18:6 “But if anyone causes one of these little ones who believe in me to sin, ¹⁸  it would be better for him to have a huge millstone ¹⁹  hung around his neck and to be drowned in the open sea. ²⁰ 

Matius 18:18

18:18 “I tell you the truth, ²¹  whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.

Matius 20:22

20:22 Jesus ²²  answered, “You don’t know what you are asking! ²³  Are you able to drink the cup I am about to drink?” ²⁴  They said to him, “We are able.” ²⁵ 

Matius 21:6

21:6 So ²⁶  the disciples went and did as Jesus had instructed them.

Matius 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ²⁷  “Hosanna ²⁸  to the Son of David! Blessed is the one who comes in the name of the Lord! ²⁹  Hosanna in the highest!”

Matius 21:15

21:15 But when the chief priests and the experts in the law ³⁰  saw the wonderful things he did and heard the children crying out in the temple courts, ³¹  “Hosanna to the Son of David,” they became indignant

Matius 22:24

22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children ³²  for his brother.’ ³³ 

Matius 23:32

23:32 Fill up then the measure of your ancestors!

Matius 25:7

25:7 Then all the virgins woke up and trimmed their lamps.

Matius 25:21

25:21 His master answered, ³⁴  ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’

Matius 25:34

25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.

Matius 27:48

27:48 Immediately ³⁵  one of them ran and got a sponge, filled it with sour wine, ³⁶  put it on a stick, ³⁷  and gave it to him to drink.

Matius 27:54

27:54 Now when the centurion ³⁸  and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!”

[2:6]  ¹ sn A quotation from Mic 5:2.

[5:29]  ² sn On this word here and in the following verse, see the note on the word hell in 5:22.

[6:11]  ³ tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.

[9:17]  ⁴ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[9:17]  ⁵ sn The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[9:22]  ⁶ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[9:22]  ⁷ tn Grk “saved.”

[10:28]  ⁸ tn Here καί (kai) has not been translated.

[10:28]  ⁹ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[10:28]  ¹⁰ sn See the note on the word hell in 5:22.

[11:15]  ¹¹ 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 13:9, 43; Mark 4:9, 23; Luke 8:8, 14:35).

[13:9]  ¹² 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, 13:43; Mark 4:9, 23; Luke 8:8, 14:35).

[13:15]  ¹³ sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[16:28]  ¹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[16:28]  ¹⁵ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[16:28]  ¹⁶ 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]  ¹⁷ 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.

[18:6]  ¹⁸ tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”

[18:6]  ¹⁹ tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42.

[18:6]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[18:6]  ²⁰ tn The term translated “open” here (πελάγει, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος). A similar English expression would be “the high seas.”

[18:18]  ²¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[20:22]  ²² tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[20:22]  ²³ tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.

[20:22]  ²⁴ tc Most mss (C W 33 Ï, as well as some versional and patristic authorities) in addition have “or to be baptized with the baptism with which I am baptized?” But this is surely due to a recollection of the fuller version of this dominical saying found in Mark 10:38. The same mss also have the Lord’s response, “and you will be baptized with the baptism with which I am baptized” in v. 23, again due to the parallel in Mark 10:39. The shorter reading, in both v. 22 and v. 23, is to be preferred both because it better explains the rise of the other reading and is found in superior witnesses (א B D L Z Θ 085 Ë^1,13 pc lat, as well as other versional and patristic authorities).

[20:22]  ²⁵ sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.

[21:6]  ²⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.

[21:9]  ²⁷ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ²⁸ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[21:9]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[21:9]  ²⁹ sn A quotation from Ps 118:25-26.

[21:15]  ³⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[21:15]  ³¹ tn Grk “crying out in the temple [courts] and saying.” The participle λέγοντας (legontas) is somewhat redundant here in contemporary English and has not been translated.

[22:24]  ³² tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).

[22:24]  ³³ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[25:21]  ³⁴ tn Grk “His master said to him.”

[27:48]  ³⁵ tn Here καί (kai) has not been translated.

[27:48]  ³⁶ sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

[27:48]  ³⁷ tn Grk “a reed.”

[27:54]  ³⁸ sn See the note on the word centurion in Matt 8:5.