Matius 5:11

5:11 “Blessed are you when people ¹  insult you and persecute you and say all kinds of evil things about you falsely ²  on account of me.

Matius 5:45

5:45 so that you may be like ³  your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

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 6:8

6:8 Do ⁴  not be like them, for your Father knows what you need before you ask him.

Matius 6:32

6:32 For the unconverted ⁵  pursue these things, and your heavenly Father knows that you need them.

Matius 9:11

9:11 When the Pharisees ⁶  saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” ⁷ 

Matius 10:29

10:29 Aren’t two sparrows sold for a penny? ⁸  Yet not one of them falls to the ground apart from your Father’s will. ⁹ 

Matius 15:3

15:3 He answered them, ¹⁰  “And why do you disobey the commandment of God because of your tradition?

Matius 17:24

The Temple Tax

17:24 After ¹¹  they arrived in Capernaum, ¹²  the collectors of the temple tax ¹³  came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?”

Matius 18:35

18:35 So also my heavenly Father will do to you, if each of you does not forgive your ¹⁴  brother ¹⁵  from your heart.”

Matius 21:2

21:2 telling them, “Go to the village ahead of you. ¹⁶  Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me.

Matius 21:43

21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people ¹⁷  who will produce its fruit.

Matius 25:8

25:8 The ¹⁸  foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ¹⁹  I am with you ²⁰  always, to the end of the age.” ²¹ 

[5:11]  ¹ tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ² tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[5:45]  ³ tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.

[6:8]  ⁴ tn Grk “So do not.” Here οὖν (oun) has not been translated.

[6:32]  ⁵ tn Or “unbelievers”; Grk “Gentiles.”

[9:11]  ⁶ sn See the note on Pharisees in 3:7.

[9:11]  ⁷ sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

[10:29]  ⁸ sn The penny refers to an assarion, a small Roman copper coin. One of them was worth one-sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest items sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[10:29]  ⁹ tn Or “to the ground without the knowledge and consent of your Father.”

[15:3]  ¹⁰ tn Grk “But answering, he said to them.”

[17:24]  ¹¹ tn Here δέ (de) has not been translated.

[17:24]  ¹² map For location see Map1 D2; Map2 C3; Map3 B2.

[17:24]  ¹³ tn Grk “Collectors of the double drachma.” This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or δίδραχμον [didracmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself.

[17:24]  sn The temple tax refers to the half-shekel tax paid annually by male Jews to support the temple (Exod 30:13-16).

[18:35]  ¹⁴ tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).

[18:35]  ¹⁵ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.

[21:2]  ¹⁶ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[21:43]  ¹⁷ tn Or “to a nation” (so KJV, NASB, NLT).

[25:8]  ¹⁸ tn Here δέ (de) has not been translated.

[28:20]  ¹⁹ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ²⁰ 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]  ²¹ 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.