Matius 1:12

1:12 After ¹  the deportation to Babylon, Jeconiah became the father of Shealtiel, ²  Shealtiel the father of Zerubbabel,

Matius 5:35

5:35 not by earth, because it is his footstool, and not by Jerusalem, ³  because it is the city of the great King.

Matius 6:14

6:14 “For if you forgive others ⁴  their sins, your heavenly Father will also forgive you.

Matius 8:22

8:22 But Jesus said to him, “Follow me, and let the dead bury their own dead.” ⁵ 

Matius 9:37

9:37 Then he said to his disciples, “The harvest is plentiful, but the workers are few.

Matius 14:3

14:3 For Herod had arrested John, bound him, ⁶  and put him in prison on account of Herodias, his brother Philip’s wife,

Matius 14:6

14:6 But on Herod’s birthday, the daughter of Herodias danced before them and pleased Herod,

Matius 15:24

15:24 So ⁷  he answered, “I was sent only to the lost sheep of the house of Israel.”

Matius 22:2

22:2 “The kingdom of heaven can be compared to a king who gave a wedding banquet for his son.

Matius 22:15

Paying Taxes to Caesar

22:15 Then the Pharisees ⁸  went out and planned together to entrap him with his own words. ⁹ 

Matius 24:40

24:40 Then there will be two men in the field; one will be taken and one left. ¹⁰ 

Matius 25:13

25:13 Therefore stay alert, because you do not know the day or the hour. ¹¹ 

Matius 26:56

26:56 But this has happened so that ¹²  the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

Matius 27:5

27:5 So ¹³  Judas threw the silver coins into the temple and left. Then he went out and hanged himself.

[1:12]  ¹ tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.

[1:12]  ² sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).

[5:35]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:14]  ⁴ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”

[8:22]  ⁵ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to follow Jesus.

[14:3]  ⁶ tc ‡ Most witnesses (א² C D L W Z Θ 0106 Ë^1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff¹ h q). The original wording most likely lacked it, but it has been included here due to English style. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.

[15:24]  ⁷ tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.

[22:15]  ⁸ sn See the note on Pharisees in 3:7.

[22:15]  ⁹ tn Grk “trap him in word.”

[24:40]  ¹⁰ sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[25:13]  ¹¹ tc Most later mss (C³ ˹³ 1424^c Ï) also read here “in which the Son of Man is coming” (ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται, en |h Jo Juio" tou anqrwpou ercetai), reproducing almost verbatim the last line of Matt 24:44. The longer reading thus appears to be an explanatory expansion and should not be considered authentic. The earlier and better witnesses ({̳⁵ א A B C* D L W Δ Θ Ë¹ 33 565 892 1424* lat co}) lack this phrase.

[26:56]  ¹² tn Grk “But so that”; the verb “has happened” is implied.

[27:5]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.