Matius 1:19

1:19 Because Joseph, her husband to be, ¹  was a righteous man, and because he did not want to disgrace her, he intended to divorce her ²  privately.

Matius 2:7

2:7 Then Herod ³  privately summoned the wise men and determined from them when the star had appeared.

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. ⁴ 

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 5:33

Oaths

5:33 “Again, you have heard that it was said to an older generation, ⁵  ‘Do not break an oath, but fulfill your vows to the Lord.’ ⁶ 

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 7:13

The Narrow Gate

7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it.

Matius 8:12

8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ⁸ 

Matius 10:5

10:5 Jesus sent out these twelve, instructing them as follows: ⁹  “Do not go to Gentile regions ¹⁰  and do not enter any Samaritan town. ¹¹ 

Matius 10:8

10:8 Heal the sick, raise the dead, ¹²  cleanse lepers, cast out demons. Freely you received, freely give.

Matius 10:18

10:18 And you will be brought before governors and kings ¹³  because of me, as a witness to them and the Gentiles.

Matius 10:25

10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

Matius 12:20

12:20 He will not break a bruised reed or extinguish a smoldering wick,

until he brings justice to victory.

Matius 12:24

12:24 But when the Pharisees ¹⁴  heard this they said, “He does not cast out demons except by the power of Beelzebul, ¹⁵  the ruler ¹⁶  of demons!”

Matius 12:46

Jesus’ True Family

12:46 While Jesus ¹⁷  was still speaking to the crowds, ¹⁸  his mother and brothers ¹⁹  came and ²⁰  stood outside, asking ²¹  to speak to him.

Matius 13:21

13:21 But he has no root in himself and does not endure; ²²  when ²³  trouble or persecution comes because of the word, immediately he falls away.

Matius 13:24

The Parable of the Weeds

13:24 He presented them with another parable: ²⁴  “The kingdom of heaven is like a person who sowed good seed in his field.

Matius 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ²⁵  The one who has ears had better listen! ²⁶ 

Matius 13:48

13:48 When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away.

Matius 13:52

13:52 Then he said to them, “Therefore every expert in the law ²⁷  who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”

Matius 13:55

13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? ²⁸  And aren’t his brothers James, Joseph, Simon, and Judas?

Matius 16:9

16:9 Do you still not understand? Don’t you remember the five loaves for the five thousand, and how many baskets you took up?

Matius 16:12

16:12 Then they understood that he had not told them to be on guard against the yeast in bread, but against the teaching of the Pharisees and Sadducees.

Matius 17:24

The Temple Tax

17:24 After ²⁹  they arrived in Capernaum, ³⁰  the collectors of the temple tax ³¹  came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?”

Matius 19:13

Jesus and Little Children

19:13 Then little children were brought to him for him to lay his hands on them and pray. ³²  But the disciples scolded those who brought them. ³³ 

Matius 19:17

19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.”

Matius 19:27

19:27 Then Peter said ³⁴  to him, “Look, ³⁵  we have left everything to follow you! ³⁶  What then will there be for us?”

Matius 20:1

Workers in the Vineyard

20:1 “For the kingdom of heaven is like a landowner ³⁷  who went out early in the morning to hire workers for his vineyard.

Matius 20:7

20:7 They said to him, ‘Because no one hired us.’ He said to them, ‘You go and work in the vineyard too.’

Matius 22:13

22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’

Matius 23:25

23:25 “Woe to you, experts in the law ³⁸  and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence.

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 24:22

24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short.

Matius 25:29

25:29 For the one who has will be given more, ³⁹  and he will have more than enough. But the one who does not have, even what he has will be taken from him. ⁴⁰ 

Matius 25:34-35

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. 25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in,

Matius 27:6

27:6 The ⁴¹  chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.”

[1:19]  ¹ tn Grk “husband.” See following note for discussion.

[1:19]  ² tn Or “send her away.”

[1:19]  sn In the Jewish context, “full betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the other a widow or widower (m. Ketub. 1:2; m. Sota 1:5; m. Git. passim…)” (R. H. Gundry, Matthew: A Commentary on his Literary and Theological Art, 21).

[2:7]  ³ sn See the note on King Herod in 2:1.

[5:17]  ⁴ 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.

[5:33]  ⁵ tn Grk “the ancient ones.”

[5:33]  ⁶ sn A quotation from Lev 19:12.

[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.

[8:12]  ⁸ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[10:5]  ⁹ tn Grk “instructing them, saying.”

[10:5]  ¹⁰ tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.

[10:5]  ¹¹ tn Grk “town [or city] of the Samaritans.”

[10:8]  ¹² tc The majority of Byzantine minuscules, along with a few other witnesses (C³ K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281^vid Ë^1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).

[10:18]  ¹³ sn These statements look at persecution both from a Jewish context as the mention of courts and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

[12:24]  ¹⁴ sn See the note on Pharisees in 3:7.

[12:24]  ¹⁵ tn Grk “except by Beelzebul.”

[12:24]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[12:24]  ¹⁶ tn Or “prince.”

[12:46]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:46]  ¹⁸ tn Grk “crowds, behold, his mother.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[12:46]  ¹⁹ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[12:46]  ²⁰ tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”

[12:46]  ²¹ tn Grk “seeking.”

[13:21]  ²² tn Grk “is temporary.”

[13:21]  ²³ tn Here δέ (de) has not been translated.

[13:24]  ²⁴ tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[13:43]  ²⁵ sn An allusion to Dan 12:3.

[13:43]  ²⁶ 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).

[13:52]  ²⁷ tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].

[13:55]  ²⁸ sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).

[17:24]  ²⁹ tn Here δέ (de) has not been translated.

[17:24]  ³⁰ map For location see Map1 D2; Map2 C3; Map3 B2.

[17:24]  ³¹ 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).

[19:13]  ³² tn Grk “so that he would lay his hands on them and pray.”

[19:13]  ³³ tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.

[19:27]  ³⁴ tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.

[19:27]  ³⁵ sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.

[19:27]  ³⁶ tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[20:1]  ³⁷ sn The term landowner here refers to the owner and manager of a household.

[23:25]  ³⁸ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[25:29]  ³⁹ tn Grk “to everyone who has, he will be given more.”

[25:29]  sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18, 19:26).

[25:29]  ⁴⁰ sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.

[27:6]  ⁴¹ tn Here δέ (de) has not been translated.