Matius 5:1

The Beatitudes

5:1 When ¹  he saw the crowds, he went up the mountain. ²  After he sat down his disciples came to him.

Matius 5:17

Fulfillment of the Law and Prophets

5:17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. ³ 

Matius 5:23-24

5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you, 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 5:26

5:26 I tell you the truth, ⁴  you will never get out of there until you have paid the last penny! ⁵ 

Matius 8:21

8:21 Another ⁶  of the ⁷  disciples said to him, “Lord, let me first go and bury my father.”

Matius 8:27

8:27 And the men ⁸  were amazed and said, ⁹  “What sort of person is this? Even the winds and the sea obey him!” ¹⁰ 

Matius 8:31

8:31 Then the demons begged him, ¹¹  “If you drive us out, send us into the herd of pigs.”

Matius 10:33

10:33 But whoever denies me before people, I will deny him also before my Father in heaven.

Matius 12:19

12:19 He will not quarrel or cry out,

nor will anyone hear his voice in the streets.

Matius 12:28

12:28 But if I cast out demons by the Spirit of God, then the kingdom of God ¹²  has already overtaken ¹³  you.

Matius 12:48

12:48 To the one who had said this, Jesus ¹⁴  replied, ¹⁵  “Who is my mother and who are my brothers?”

Matius 13:20

13:20 The ¹⁶  seed sown on rocky ground ¹⁷  is the person who hears the word and immediately receives it with joy.

Matius 14:12

14:12 Then John’s ¹⁸  disciples came and took the body and buried it and went and told Jesus.

Matius 14:26

14:26 When ¹⁹  the disciples saw him walking on the water ²⁰  they were terrified and said, “It’s a ghost!” and cried out with fear.

Matius 14:36

14:36 They begged him if ²¹  they could only touch the edge of his cloak, and all who touched it were healed.

Matius 15:20

15:20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.” ²² 

Matius 15:34

15:34 Jesus said to them, “How many loaves do you have?” They replied, “Seven – and a few small fish.”

Matius 16:20

16:20 Then he instructed his disciples not to tell anyone that he was the Christ. ²³ 

Matius 17:26

17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons ²⁴  are free.

Matius 18:23

The Parable of the Unforgiving Slave

18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. ²⁵ 

Matius 18:29

18:29 Then his fellow slave threw himself down and begged him, ²⁶  ‘Be patient with me, and I will repay you.’

Matius 19:8

19:8 Jesus ²⁷  said to them, “Moses permitted you to divorce your wives because of your hard hearts, ²⁸  but from the beginning it was not this way.

Matius 19:25

19:25 The ²⁹  disciples were greatly astonished when they heard this and said, “Then who can be saved?” ³⁰ 

Matius 20:3

20:3 When it was about nine o’clock in the morning, ³¹  he went out again and saw others standing around in the marketplace without work.

Matius 20:10

20:10 And when those hired first came, they thought they would receive more. But each one also received the standard wage.

Matius 21:20

21:20 When the disciples saw it they were amazed, saying, “How did the fig tree wither so quickly?”

Matius 21:36

21:36 Again he sent other slaves, more than the first, and they treated them the same way.

Matius 22:3

22:3 He sent his slaves ³²  to summon those who had been invited to the banquet, but they would not come.

Matius 22:7-9

22:7 The ³³  king was furious! He sent his soldiers, and they put those murderers to death ³⁴  and set their city ³⁵  on fire. 22:8 Then he said to his slaves, ‘The wedding is ready, but the ones who had been invited were not worthy. 22:9 So go into the main streets and invite everyone you find to the wedding banquet.’

Matius 22:29

22:29 Jesus ³⁶  answered them, “You are deceived, ³⁷  because you don’t know the scriptures or the power of God.

Matius 22:31

22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, ³⁸ 

Matius 23:8

23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers.

Matius 23:28

23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.

Matius 25:16

25:16 The one who had received five talents went off right away and put his money to work ³⁹  and gained five more.

Matius 26:37

26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed.

Matius 27:6

27:6 The ⁴⁰  chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.”

Matius 27:53

27:53 (They ⁴¹  came out of the tombs after his resurrection and went into the holy city and appeared to many people.)

Matius 27:62

The Guard at the Tomb

27:62 The ⁴²  next day (which is after the day of preparation) the chief priests and the Pharisees ⁴³  assembled before Pilate

[5:1]  ¹ tn Here δέ (de) has not been translated.

[5:1]  ² tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").

[5:1]  sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[5:17]  ³ tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.

[5:26]  ⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[5:26]  ⁵ tn Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.

[5:26]  sn The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available.

[8:21]  ⁶ tn Here δέ (de) has not been translated.

[8:21]  ⁷ tc ‡ Most mss (C L W Θ 0250 Ë^1,13 Ï lat sy mae bo) read αὐτοῦ (autou, “his”) here, but the earliest witnesses, א and B (along with 33 and a few others), lack it. The addition may have been a motivated reading to clarify whose disciples were in view. NA²⁷ includes the pronoun in brackets, indicating doubt as to its authenticity.

[8:27]  ⁸ tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.

[8:27]  ⁹ tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[8:27]  ¹⁰ sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[8:31]  ¹¹ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[12:28]  ¹² sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[12:28]  ¹³ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[12:48]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:48]  ¹⁵ tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated.

[13:20]  ¹⁶ tn Here δέ (de) has not been translated.

[13:20]  ¹⁷ tn Grk “The one sown on rocky ground, this is the one.” The next two statements like this one have this same syntactical structure.

[14:12]  ¹⁸ tn Grk “his”; the referent (John) has been specified in the translation for clarity. Here καί (kai) has been translated as “Then.”

[14:26]  ¹⁹ tn Here δέ (de) has not been translated.

[14:26]  ²⁰ tn Grk “on the sea”; or “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 25).

[14:36]  ²¹ tn Grk “asked that they might touch.”

[15:20]  ²² tn Grk “but to eat with unwashed hands does not defile a person.”

[16:20]  ²³ tc Most mss (א² C W Ï lat bo) have “Jesus, the Christ” (᾿Ιησοῦς ὁ Χριστός, Ihsou" Jo Cristo") here, while D has “Christ Jesus” (ὁ Χριστὸς ᾿Ιησοῦς). On the one hand, this is a much harder reading than the mere Χριστός, because the name Jesus was already well known for the disciples’ master – both to them and to others. Whether he was the Messiah is the real focus of the passage. But this is surely too hard a reading: There are no other texts in which the Lord tells his disciples not to disclose his personal name. Further, it is plainly a motivated reading in that scribes had the proclivity to add ᾿Ιησοῦς to Χριστός or to κύριος (kurio", “Lord”), regardless of whether such was appropriate to the context. In this instance it clearly is not, and it only reveals that scribes sometimes, if not often, did not think about the larger interpretive consequences of their alterations to the text. Further, the shorter reading is well supported by א* B L Δ Θ Ë^1,13 565 700 1424 al it sa.

[16:20]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:20]  sn See the note on Christ in 1:16.

[17:26]  ²⁴ sn See the note on the phrase their sons in the previous verse.

[18:23]  ²⁵ tn See the note on the word “slave” in 8:9.

[18:29]  ²⁶ tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[19:8]  ²⁷ tc A few important mss (א Φ pc) have the name “Jesus” here, but it is probably not original. Nevertheless, this translation routinely specifies the referents of pronouns to improve clarity, so that has been done here.

[19:8]  tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[19:8]  ²⁸ tn Grk “heart” (a collective singular).

[19:25]  ²⁹ tn Here δέ (de) has not been translated.

[19:25]  ³⁰ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[20:3]  ³¹ tn Grk “about the third hour.”

[22:3]  ³² tn See the note on the word “slave” in 8:9.

[22:7]  ³³ tn Here δέ (de) has not been translated.

[22:7]  ³⁴ tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ³⁵ tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.

[22:29]  ³⁶ tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.

[22:29]  ³⁷ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[22:31]  ³⁸ tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.

[25:16]  ³⁹ tn Grk “traded with them.”

[27:6]  ⁴⁰ tn Here δέ (de) has not been translated.

[27:53]  ⁴¹ tn Here καί (kai) has not been translated.

[27:62]  ⁴² tn Here δέ (de) has not been translated.

[27:62]  ⁴³ sn See the note on Pharisees in 3:7.