Matius 2:9

2:9 After listening to the king they left, and once again ¹  the star they saw when it rose ²  led them until it stopped above the place where the child was.

Matius 5:33

Oaths

5:33 “Again, you have heard that it was said to an older generation, ³  ‘Do not break an oath, but fulfill your vows to the Lord.’ ⁴ 

Matius 8:13

8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant ⁵  was healed at that hour.

Matius 12:27

12:27 And if I cast out demons by Beelzebul, by whom do your sons ⁶  cast them ⁷  out? For this reason they will be your judges.

Matius 14:36

14:36 They begged him if ⁸  they could only touch the edge of his cloak, and all who touched it were healed.

Matius 15:28

15:28 Then ⁹  Jesus answered her, “Woman, ¹⁰  your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.

Matius 16:23

16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” ¹¹ 

Matius 19:21

19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money ¹²  to the poor, and you will have treasure ¹³  in heaven. Then come, follow me.”

Matius 22:12

22:12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say. ¹⁴ 

Matius 24:2

24:2 And he said to them, ¹⁵  “Do you see all these things? I tell you the truth, ¹⁶  not one stone will be left on another. ¹⁷  All will be torn down!” ¹⁸ 

Matius 24:15

The Abomination of Desolation

24:15 “So when you see the abomination of desolation ¹⁹  – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),

Matius 24:45

The Faithful and Wise Slave

24:45 “Who then is the faithful and wise slave, ²⁰  whom the master has put in charge of his household, to give the other slaves ²¹  their food at the proper time?

Matius 26:75

26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. ²² 

Matius 27:9

27:9 Then what was spoken by Jeremiah ²³  the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, ²⁴ 

[2:9]  ¹ tn Grk “and behold the star.”

[2:9]  ² tn See the note on the word “rose” in 2:2.

[5:33]  ³ tn Grk “the ancient ones.”

[5:33]  ⁴ sn A quotation from Lev 19:12.

[8:13]  ⁵ tc ‡ Most mss read αὐτοῦ (autou, “his”) after “servant.” It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as א B 0250 0281 ˹ 33 latt. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L W Θ 0233 ˹³ Ï sy sa). NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[12:27]  ⁶ 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]  ⁷ 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.

[14:36]  ⁸ tn Grk “asked that they might touch.”

[15:28]  ⁹ tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.

[15:28]  ¹⁰ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[16:23]  ¹¹ tn Grk “people.”

[19:21]  ¹² 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]  ¹³ 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.

[22:12]  ¹⁴ tn Grk “he was silent.”

[24:2]  ¹⁵ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

[24:2]  ¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:2]  ¹⁷ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[24:2]  ¹⁸ tn Grk “not one stone will be left here on another which will not be thrown down.”

[24:15]  ¹⁹ sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:14, 19, 24; Rev 3:10).

[24:45]  ²⁰ tn See the note on the word “slave” in 8:9.

[24:45]  ²¹ tn Grk “give them.”

[26:75]  ²² sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.

[27:9]  ²³ tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.

[27:9]  ²⁴ tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).