Matius 4:16

4:16 the people who sit in darkness have seen a great light,

and on those who sit in the region and shadow of death a light has dawned.” ¹ 

Matius 5:24

5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift.

Matius 8:11

8:11 I tell you, many will come from the east and west to share the banquet ²  with Abraham, Isaac, and Jacob ³  in the kingdom of heaven,

Matius 9:10

9:10 As ⁴  Jesus ⁵  was having a meal ⁶  in Matthew’s ⁷  house, many tax collectors ⁸  and sinners came and ate with Jesus and his disciples.

Matius 9:35

Workers for the Harvest

9:35 Then Jesus went throughout all the towns ⁹  and villages, teaching in their synagogues, ¹⁰  preaching the good news of the kingdom, and healing every kind of disease and sickness. ¹¹ 

Matius 10:23

10:23 Whenever ¹²  they persecute you in one place, ¹³  flee to another. I tell you the truth, ¹⁴  you will not finish going through all the towns ¹⁵  of Israel before the Son of Man comes.

Matius 10:28

10:28 Do ¹⁶  not be afraid of those who kill the body ¹⁷  but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. ¹⁸ 

Matius 11:1

11:1 When ¹⁹  Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.

Matius 13:27

13:27 So the slaves ²⁰  of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’

Matius 13:36

Explanation for the Disciples

13:36 Then he left the crowds and went into the house. And his disciples came to him saying, “Explain to us the parable of the weeds in the field.”

Matius 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ²¹  The one who has ears had better listen! ²² 

Matius 24:7

24:7 For nation will rise up in arms ²³  against nation, and kingdom against kingdom. And there will be famines ²⁴  and earthquakes ²⁵  in various places.

Matius 24:36

Be Ready!

24:36 “But as for that day and hour no one knows it – not even the angels in heaven ²⁶  – except the Father alone.

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.

[4:16]  ¹ sn A quotation from Isa 9:1.

[8:11]  ² 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]  ³ 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.

[9:10]  ⁴ 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]  ⁵ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[9:10]  ⁶ 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]  ⁷ 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]  ⁸ sn See the note on tax collectors in 5:46.

[9:35]  ⁹ tn Or “cities.”

[9:35]  ¹⁰ sn See the note on synagogues in 4:23.

[9:35]  ¹¹ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[10:23]  ¹² tn Here δέ (de) has not been translated.

[10:23]  ¹³ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ¹⁴ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ¹⁵ 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.”

[10:28]  ¹⁶ tn Here καί (kai) has not been translated.

[10:28]  ¹⁷ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[10:28]  ¹⁸ sn See the note on the word hell in 5:22.

[11:1]  ¹⁹ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[13:27]  ²⁰ tn See the note on the word “slave” in 8:9.

[13:43]  ²¹ sn An allusion to Dan 12:3.

[13:43]  ²² 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).

[24:7]  ²³ tn For the translation “rise up in arms” see L&N 55.2.

[24:7]  ²⁴ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[24:7]  ²⁵ tc Most witnesses (C Θ 0102 Ë^1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.

[24:36]  ²⁶ tc ‡ Some important witnesses, including early Alexandrian and Western mss (א*^,2 B D Θ Ë¹³ pc it vg^mss Ir^lat Hier^mss), have the additional words οὐδὲ ὁ υἱός (oude Jo Juios, “nor the son”) here. Although the shorter reading (which lacks this phrase) is suspect in that it seems to soften the prophetic ignorance of Jesus, the final phrase (“except the Father alone”) already implies this. Further, the parallel in Mark 13:32 has οὐδὲ ὁ υἱός, with almost no witnesses lacking the expression. Hence, it is doubtful that the absence of “neither the Son” is due to the scribes. In keeping with Matthew’s general softening of Mark’s harsh statements throughout his Gospel, it is more likely that the absence of “neither the Son” is part of the original text of Matthew, being an intentional change on the part of the author. Further, this shorter reading is supported by the first corrector of א as well as L W ˹ 33 Ï vg sy co Hier^mss. Admittedly, the external evidence is not as impressive for the shorter reading, but it best explains the rise of the other reading (in particular, how does one account for virtually no mss excising οὐδὲ ὁ υἱός at Mark 13:32 if such an absence here is due to scribal alteration? Although scribes were hardly consistent, for such a theologically significant issue at least some consistency would be expected on the part of a few scribes). Nevertheless, NA²⁷ includes οὐδὲ ὁ υἱός here.