Matius 4:25

4:25 And large crowds followed him from Galilee, the Decapolis, ¹  Jerusalem, ²  Judea, and beyond the Jordan River. ³ 

Matius 5:15

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

Matius 5:23

5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you,

Matius 5:29-30

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. ⁶  5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

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 6:23

6:23 But if your eye is diseased, ⁷  your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

Matius 6:30

6:30 And if this is how God clothes the wild grass, ⁸  which is here today and tomorrow is tossed into the fire to heat the oven, ⁹  won’t he clothe you even more, ¹⁰  you people of little faith?

Matius 7:4

7:4 Or how can you say ¹¹  to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own?

Matius 7:6

7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces. ¹² 

Matius 7:12

7:12 In ¹³  everything, treat others as you would want them ¹⁴  to treat you, ¹⁵  for this fulfills ¹⁶  the law and the prophets.

Matius 10:10

10:10 no bag ¹⁷  for the journey, or an extra tunic, ¹⁸  or sandals or staff, ¹⁹  for the worker deserves his provisions.

Matius 10:27

10:27 What I say to you in the dark, tell in the light, and what is whispered in your ear, ²⁰  proclaim from the housetops. ²¹ 

Matius 11:7

11:7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness ²²  to see? A reed shaken by the wind? ²³ 

Matius 15:23

15:23 But he did not answer her a word. Then ²⁴  his disciples came and begged him, ²⁵  “Send her away, because she keeps on crying out after us.”

Matius 16:3

16:3 and in the morning, ‘It will be stormy today, because the sky is red and darkening.’ ²⁶  You know how to judge correctly the appearance of the sky, ²⁷  but you cannot evaluate the signs of the times.

Matius 16:8

16:8 When Jesus learned of this, ²⁸  he said, “You who have such little faith! ²⁹  Why are you arguing ³⁰  among yourselves about having no bread?

Matius 16:28

16:28 I tell you the truth, ³¹  there are some standing here who will not ³²  experience ³³  death before they see the Son of Man coming in his kingdom.” ³⁴ 

Matius 18:10

The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.

Matius 18:15

Restoring Christian Relationships

18:15 “If ³⁵  your brother ³⁶  sins, ³⁷  go and show him his fault ³⁸  when the two of you are alone. If he listens to you, you have regained your brother.

Matius 18:19

18:19 Again, I tell you the truth, ³⁹  if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. ⁴⁰ 

Matius 21:42

21:42 Jesus said to them, “Have you never read in the scriptures:

‘The stone the builders rejected has become the cornerstone. ⁴¹ 

This is from the Lord, and it is marvelous in our eyes’? ⁴² 

Matius 23:4

23:4 They ⁴³  tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.

Matius 24:6

24:6 You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. ⁴⁴ 

Matius 24:24

24:24 For false messiahs ⁴⁵  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

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 26:31

The Prediction of Peter’s Denial

26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:

‘I will strike the shepherd,

and the sheep of the flock will be scattered.’ ⁴⁶ 

Matius 27:21-22

27:21 The ⁴⁷  governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” 27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” ⁴⁸  They all said, “Crucify him!” ⁴⁹ 

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ⁵⁰  I am with you ⁵¹  always, to the end of the age.” ⁵² 

[4:25]  ¹ tn Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[4:25]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:25]  ³ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[5:15]  ⁴ tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.

[5:15]  ⁵ 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).

[5:29]  ⁶ sn On this word here and in the following verse, see the note on the word hell in 5:22.

[6:23]  ⁷ tn Or “if your eye is sick” (L&N 23.149).

[6:23]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[6:30]  ⁸ tn Grk “grass of the field.”

[6:30]  ⁹ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[6:30]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[6:30]  ¹⁰ sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[7:4]  ¹¹ tn Grk “how will you say?”

[7:6]  ¹² tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).

[7:12]  ¹³ tn Grk “Therefore in.” Here οὖν (oun) has not been translated.

[7:12]  ¹⁴ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[7:12]  ¹⁵ sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.

[7:12]  ¹⁶ tn Grk “is.”

[10:10]  ¹⁷ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:10]  ¹⁸ tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.

[10:10]  ¹⁹ sn Mark 6:8 allows one staff. It might be that Matthew’s summary (cf. Luke 9:3) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[10:27]  ²⁰ tn Grk “what you hear in the ear,” an idiom.

[10:27]  ²¹ 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.

[11:7]  ²² tn Or “desert.”

[11:7]  ²³ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?… No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[15:23]  ²⁴ tn Here καί (kai) has been translated as “Then.”

[15:23]  ²⁵ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[16:3]  ²⁶ tn Or “red and gloomy” (L&N 14.56).

[16:3]  ²⁷ tn Grk “The face of the sky you know how to discern.”

[16:8]  ²⁸ tn Or “becoming aware of it.”

[16:8]  ²⁹ tn Grk “Those of little faith.”

[16:8]  ³⁰ tn Or “discussing.”

[16:28]  ³¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[16:28]  ³² tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[16:28]  ³³ 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]  ³⁴ 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.

[18:15]  ³⁵ tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.

[18:15]  ³⁶ tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[18:15]  ³⁷ tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 ˹ 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the mss were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these mss. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be original. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[18:15]  ³⁸ tn Grk “go reprove him.”

[18:19]  ³⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:19]  ⁴⁰ tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.

[21:42]  ⁴¹ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[21:42]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[21:42]  ⁴² sn A quotation from Ps 118:22-23.

[23:4]  ⁴³ tn Here δέ (de) has not been translated.

[24:6]  ⁴⁴ tn Grk “it is not yet the end.”

[24:24]  ⁴⁵ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:31]  ⁴⁶ sn A quotation from Zech 13:7.

[27:21]  ⁴⁷ tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[27:22]  ⁴⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:22]  sn See the note on Christ in 1:16.

[27:22]  ⁴⁹ tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”

[27:22]  sn See the note on crucified in 20:19.

[28:20]  ⁵⁰ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ⁵¹ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ⁵² tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.