Matius 2:2

2:2 saying, “Where is the one who is born king of the Jews? For we saw his star when it rose ¹  and have come to worship him.”

Matius 2:12

2:12 After being warned in a dream not to return to Herod, ²  they went back by another route to their own country.

Matius 2:20

2:20 saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.”

Matius 3:15

3:15 So Jesus replied ³  to him, “Let it happen now, ⁴  for it is right for us to fulfill all righteousness.” Then John ⁵  yielded ⁶  to him.

Matius 4:8

4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. ⁷ 

Matius 4:10

4:10 Then Jesus said to him, “Go away, ⁸  Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” ⁹ 

Matius 4:25

4:25 And large crowds followed him from Galilee, the Decapolis, ¹⁰  Jerusalem, ¹¹  Judea, and beyond the Jordan River. ¹² 

Matius 6:7

6:7 When ¹³  you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard.

Matius 7:21

Judgment of Pretenders

7:21 “Not everyone who says to me, ‘Lord, Lord,’ ¹⁴  will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.

Matius 9:33

9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!”

Matius 10:10

10:10 no bag ¹⁵  for the journey, or an extra tunic, ¹⁶  or sandals or staff, ¹⁷  for the worker deserves his provisions.

Matius 10:28

10:28 Do ¹⁸  not be afraid of those who kill the body ¹⁹  but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. ²⁰ 

Matius 12:7

12:7 If ²¹  you had known what this means: ‘I want mercy and not sacrifice,’ ²²  you would not have condemned the innocent.

Matius 12:27

12:27 And if I cast out demons by Beelzebul, by whom do your sons ²³  cast them ²⁴  out? For this reason they will be your judges.

Matius 12:38-39

The Sign of Jonah

12:38 Then some of the experts in the law ²⁵  along with some Pharisees ²⁶  answered him, ²⁷  “Teacher, we want to see a sign ²⁸  from you.” 12:39 But he answered them, ²⁹  “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah.

Matius 14:3

14:3 For Herod had arrested John, bound him, ³⁰  and put him in prison on account of Herodias, his brother Philip’s wife,

Matius 17:1

The Transfiguration

17:1 Six days later ³¹  Jesus took with him Peter, James, and John the brother of James, ³²  and led them privately up a high mountain.

Matius 17:24

The Temple Tax

17:24 After ³³  they arrived in Capernaum, ³⁴  the collectors of the temple tax ³⁵  came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?”

Matius 18:3

18:3 and said, “I tell you the truth, ³⁶  unless you turn around and become like little children, ³⁷  you will never ³⁸  enter the kingdom of heaven!

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 18:21

18:21 Then Peter came to him and said, “Lord, how many times must I forgive my brother ⁴¹  who sins against me? As many as seven times?”

Matius 19:16

The Rich Young Man

19:16 Now ⁴²  someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?”

Matius 19:21

19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money ⁴³  to the poor, and you will have treasure ⁴⁴  in heaven. Then come, follow me.”

Matius 20:1

Workers in the Vineyard

20:1 “For the kingdom of heaven is like a landowner ⁴⁵  who went out early in the morning to hire workers for his vineyard.

Matius 20:18

20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. ⁴⁶  They will condemn him to death,

Matius 20:25

20:25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them.

Matius 20:30

20:30 Two ⁴⁷  blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, ⁴⁸  “Have mercy ⁴⁹  on us, Lord, Son of David!” ⁵⁰ 

Matius 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ⁵¹  “Hosanna ⁵²  to the Son of David! Blessed is the one who comes in the name of the Lord! ⁵³  Hosanna in the highest!”

Matius 21:13

21:13 And he said to them, “It is written, ‘My house will be called a house of prayer,’ ⁵⁴  but you are turning it into a den ⁵⁵  of robbers!” ⁵⁶ 

Matius 21:24

21:24 Jesus ⁵⁷  answered them, “I will also ask you one question. If you answer me then I will also tell you by what authority I do these things.

Matius 21:27

21:27 So ⁵⁸  they answered Jesus, ⁵⁹  “We don’t know.” ⁶⁰  Then he said to them, “Neither will I tell you ⁶¹  by what authority ⁶²  I am doing these things.

Matius 21:42-43

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

‘The stone the builders rejected has become the cornerstone. ⁶³ 

This is from the Lord, and it is marvelous in our eyes’? ⁶⁴ 

21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people ⁶⁵  who will produce its fruit.

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 23:4

23:4 They ⁶⁶  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 23:39

23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” ⁶⁷ 

Matius 24:14

24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, ⁶⁸  and then the end will come.

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 25:22

25:22 The ⁶⁹  one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’

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 25:44

25:44 Then they too will answer, ⁷⁰  ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’

Matius 27:17

27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus ⁷¹  Barabbas or Jesus who is called the Christ?” ⁷² 

Matius 27:19

27:19 As ⁷³  he was sitting on the judgment seat, ⁷⁴  his wife sent a message ⁷⁵  to him: ⁷⁶  “Have nothing to do with that innocent man; ⁷⁷  I have suffered greatly as a result of a dream ⁷⁸  about him today.”

Matius 27:31-32

27:31 When ⁷⁹  they had mocked him, they stripped him of the robe and put his own clothes back on him. Then ⁸⁰  they led him away to crucify him.

The Crucifixion

27:32 As ⁸¹  they were going out, they found a man from Cyrene named Simon, whom they forced ⁸²  to carry his cross. ⁸³ 

Matius 28:8

28:8 So ⁸⁴  they left the tomb quickly, with fear and great joy, and ran to tell his disciples.

[2:2]  ¹ tn Or “in its rising,” referring to the astrological significance of a star in a particular portion of the sky. The term used for the “East” in v. 1 is ἀνατολαί (anatolai, a plural form that is used typically of the rising of the sun), while in vv. 2 and 9 the singular ἀνατολή (anatolh) is used. The singular is typically used of the rising of a star and as such should not normally be translated “in the east” (cf. BDAG 74 s.v. 1: “because of the sg. and the article in contrast to ἀπὸ ἀνατολῶν, vs. 1, [it is] prob. not a geograph. expr. like the latter, but rather astronomical…likew. vs. 9”).

[2:12]  ² sn See the note on King Herod in 2:1.

[3:15]  ³ tn Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”

[3:15]  ⁴ tn Grk “Permit now.”

[3:15]  ⁵ tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.

[3:15]  ⁶ tn Or “permitted him.”

[4:8]  ⁷ tn Grk “glory.”

[4:10]  ⁸ tc The majority of later witnesses (C² D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*^vid K P W Δ 0233 Ë^1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.

[4:10]  ⁹ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[4:25]  ¹⁰ 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]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:25]  ¹² 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”).

[6:7]  ¹³ tn Here δέ (de) has not been translated.

[7:21]  ¹⁴ sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[10:10]  ¹⁵ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:10]  ¹⁶ tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.

[10:10]  ¹⁷ 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.

[10:28]  ¹⁸ tn Here καί (kai) has not been translated.

[10:28]  ¹⁹ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[10:28]  ²⁰ sn See the note on the word hell in 5:22.

[12:7]  ²¹ tn Here δέ (de) has not been translated.

[12:7]  ²² sn A quotation from Hos 6:6 (see also Matt 9:13).

[12:27]  ²³ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[12:27]  ²⁴ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[12:38]  ²⁵ tn Or “Then some of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[12:38]  ²⁶ tn Grk “and Pharisees.” The word “some” before “Pharisees” has been supplied for clarification.

[12:38]  sn See the note on Pharisees in 3:7.

[12:38]  ²⁷ tn Grk “answered him, saying.” The participle λέγοντες (legontes) is redundant, but the syntax of the sentence was changed to conform to English style.

[12:38]  ²⁸ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[12:39]  ²⁹ tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[14:3]  ³⁰ 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.

[17:1]  ³¹ tn Grk “And after six days.”

[17:1]  ³² tn Grk “John his brother” with “his” referring to James.

[17:24]  ³³ tn Here δέ (de) has not been translated.

[17:24]  ³⁴ map For location see Map1 D2; Map2 C3; Map3 B2.

[17:24]  ³⁵ 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).

[18:3]  ³⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:3]  ³⁷ sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.

[18:3]  ³⁸ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[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.

[18:21]  ⁴¹ 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.

[19:16]  ⁴² tn Grk “And behold one came.” 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). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:21]  ⁴³ tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[19:21]  ⁴⁴ sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[20:1]  ⁴⁵ sn The term landowner here refers to the owner and manager of a household.

[20:18]  ⁴⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[20:30]  ⁴⁷ tn Grk “And behold.” 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).

[20:30]  ⁴⁸ tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[20:30]  ⁴⁹ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[20:30]  ⁵⁰ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[21:9]  ⁵¹ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ⁵² tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[21:9]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[21:9]  ⁵³ sn A quotation from Ps 118:25-26.

[21:13]  ⁵⁴ sn A quotation from Isa 56:7.

[21:13]  ⁵⁵ tn Or “a hideout” (see L&N 1.57).

[21:13]  ⁵⁶ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[21:24]  ⁵⁷ tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[21:27]  ⁵⁸ tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.

[21:27]  ⁵⁹ tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.

[21:27]  ⁶⁰ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.

[21:27]  ⁶¹ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[21:27]  ⁶² tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.

[21:42]  ⁶³ 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]  ⁶⁴ sn A quotation from Ps 118:22-23.

[21:43]  ⁶⁵ tn Or “to a nation” (so KJV, NASB, NLT).

[23:4]  ⁶⁶ tn Here δέ (de) has not been translated.

[23:39]  ⁶⁷ sn A quotation from Ps 118:26.

[24:14]  ⁶⁸ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[25:22]  ⁶⁹ tn Here δέ (de) has not been translated.

[25:44]  ⁷⁰ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[27:17]  ⁷¹ tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë¹ 700* pc sy^s Or^mss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.

[27:17]  ⁷² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:17]  sn See the note on Christ in 1:16.

[27:19]  ⁷³ tn Here δέ (de) has not been translated.

[27:19]  ⁷⁴ tn Or “the judge’s seat.”

[27:19]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[27:19]  ⁷⁵ tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[27:19]  ⁷⁶ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ⁷⁷ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ⁷⁸ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

[27:31]  ⁷⁹ tn Here καί (kai) has not been translated.

[27:31]  ⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[27:32]  ⁸¹ tn Here δέ (de) has not been translated.

[27:32]  ⁸² tn Or “conscripted”; or “pressed into service.”

[27:32]  ⁸³ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[28:8]  ⁸⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.