Matius 3:10

3:10 Even now the ax is laid at ¹  the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

Matius 5:26

5:26 I tell you the truth, ²  you will never get out of there until you have paid the last penny! ³ 

Matius 6:30

6:30 And if this is how God clothes the wild grass, ⁴  which is here today and tomorrow is tossed into the fire to heat the oven, ⁵  won’t he clothe you even more, ⁶  you people of little faith?

Matius 7:11

7:11 If you then, although you are evil, ⁷  know how to give good gifts to your children, how much more will your Father in heaven give good gifts ⁸  to those who ask him!

Matius 7:19

7:19 Every tree that does not bear good fruit is cut down and thrown into the fire.

Matius 8:4

8:4 Then Jesus said to him, “See that you do not speak to anyone, ⁹  but go, show yourself to a priest, and bring the offering ¹⁰  that Moses commanded, ¹¹  as a testimony to them.” ¹² 

Matius 9:21

9:21 For she kept saying to herself, ¹³  “If only I touch his cloak, I will be healed.” ¹⁴ 

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 10:42

10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, ¹⁵  he will never lose his reward.”

Matius 11:21

11:21 “Woe to you, Chorazin! ¹⁶  Woe to you, Bethsaida! If ¹⁷  the miracles ¹⁸  done in you had been done in Tyre ¹⁹  and Sidon, ²⁰  they would have repented long ago in sackcloth and ashes.

Matius 11:23

11:23 And you, Capernaum, ²¹  will you be exalted to heaven? ²²  No, you will be thrown down to Hades! ²³  For if the miracles done among you had been done in Sodom, it would have continued to this day.

Matius 12:7

12:7 If ²⁴  you had known what this means: ‘I want mercy and not sacrifice,’ ²⁵  you would not have condemned the innocent.

Matius 12:12

12:12 How much more valuable is a person than a sheep! So it is lawful to do good on the Sabbath.”

Matius 12:25

12:25 Now when Jesus ²⁶  realized what they were thinking, he said to them, ²⁷  “Every kingdom divided against itself is destroyed, ²⁸  and no town or house divided against itself will stand.

Matius 12:33

Trees and Their Fruit

12:33 “Make a tree good and its fruit will be good, or make a tree bad ²⁹  and its fruit will be bad, for a tree is known by its fruit.

Matius 14:2

14:2 and he said to his servants, “This is John the Baptist. He has been raised from the dead! And because of this, miraculous powers are at work in him.”

Matius 15:4

15:4 For God said, ³⁰  ‘Honor your father and mother’ ³¹  and ‘Whoever insults his father or mother must be put to death.’ ³² 

Matius 15:14

15:14 Leave them! They are blind guides. ³³  If someone who is blind leads another who is blind, ³⁴  both will fall into a pit.”

Matius 15:17

15:17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer? ³⁵ 

Matius 16:28

16:28 I tell you the truth, ³⁶  there are some standing here who will not ³⁷  experience ³⁸  death before they see the Son of Man coming in his kingdom.” ³⁹ 

Matius 17:20

17:20 He told them, “It was because of your little faith. I tell you the truth, ⁴⁰  if you have faith the size of ⁴¹  a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing ⁴²  will be impossible for you.”

Matius 18:12

18:12 What do you think? If someone ⁴³  owns a hundred ⁴⁴  sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? ⁴⁵ 

Matius 19:4

19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, ⁴⁶ 

Matius 21:30

21:30 The father ⁴⁷  went to the other son and said the same thing. This boy answered, ⁴⁸  ‘I will, sir,’ but did not go.

Matius 21:37

21:37 Finally he sent his son to them, ⁴⁹  saying, ‘They will respect my son.’

Matius 21:41-42

21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”

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

‘The stone the builders rejected has become the cornerstone. ⁵⁰ 

This is from the Lord, and it is marvelous in our eyes’? ⁵¹ 

Matius 22:31

22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, ⁵² 

Matius 23:14

23:14 [[EMPTY]] ⁵³ 

Matius 23:30

23:30 And you say, ‘If we had lived in the days of our ancestors, ⁵⁴  we would not have participated with them in shedding the blood of the prophets.’

Matius 24:43

24:43 But understand this: If the owner of the house had known at what time of night the thief ⁵⁵  was coming, he would have been alert and would not have let his house be broken into.

Matius 26:22

26:22 They ⁵⁶  became greatly distressed ⁵⁷  and each one began to say to him, “Surely not I, Lord?”

Matius 26:25

26:25 Then ⁵⁸  Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus ⁵⁹  replied, “You have said it yourself.”

Matius 26:73

26:73 After ⁶⁰  a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent ⁶¹  gives you away!”

[3:10]  ¹ sn Laid at the root. That is, placed and aimed, ready to begin cutting.

[5:26]  ² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[5:26]  ³ tn Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.

[5:26]  sn The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available.

[6:30]  ⁴ tn Grk “grass of the field.”

[6:30]  ⁵ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[6:30]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[6:30]  ⁶ sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[7:11]  ⁷ tn The participle ὄντες (ontes) has been translated concessively.

[7:11]  ⁸ sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.

[8:4]  ⁹ sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.

[8:4]  ¹⁰ tn Grk “gift.”

[8:4]  ¹¹ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[8:4]  ¹² tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.

[9:21]  ¹³ tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.

[9:21]  ¹⁴ tn Grk “saved.”

[9:21]  sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Mark 5:28 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”

[10:42]  ¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:21]  ¹⁶ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[11:21]  ¹⁷ tn This introduces a second class (contrary to fact) condition in the Greek text.

[11:21]  ¹⁸ tn Or “powerful deeds.”

[11:21]  ¹⁹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[11:21]  ²⁰ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[11:21]  map For location see Map1 A1; JP3 F3; JP4 F3.

[11:23]  ²¹ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[11:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[11:23]  ²² tn The interrogative particle introducing this question expects a negative reply.

[11:23]  ²³ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).

[12:7]  ²⁴ tn Here δέ (de) has not been translated.

[12:7]  ²⁵ sn A quotation from Hos 6:6 (see also Matt 9:13).

[12:25]  ²⁶ tc The majority of mss read ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (̲¹ א B D 892* sy^s,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity.

[12:25]  ²⁷ sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).

[12:25]  ²⁸ tn Or “is left in ruins.”

[12:33]  ²⁹ tn Grk “rotten.” The word σαπρός, modifying both “tree” and “fruit,” can also mean “diseased” (L&N 65.28).

[15:4]  ³⁰ tc Most mss (א*^,2 C L W 0106 33 Ï) have an expanded introduction here; instead of “For God said,” they read “For God commanded, saying” (ὁ γὰρ θεὸς ἐνετείλατο λέγων, Jo gar qeo" eneteilato legwn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (“the commandment of God”) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple εἶπεν (eipen, “[God] said”) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (א¹ B D Θ 073 Ë^1,13 579 700 892 pc lat co, as well as other versions and fathers).

[15:4]  ³¹ sn A quotation from Exod 20:12; Deut 5:16.

[15:4]  ³² sn A quotation from Exod 21:17; Lev 20:9.

[15:14]  ³³ tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א¹ C L W Z Θ Ë^1,13 33 Ï lat). The shorter reading is read by א*^,2 B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tufloi, “blind”) right before the word τυφλῶν (tuflwn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is original: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA²⁷ places τυφλῶν in brackets, indicating doubts as to its authenticity.

[15:14]  ³⁴ tn Grk “If blind leads blind.”

[15:17]  ³⁵ tn Or “into the latrine.”

[16:28]  ³⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[16:28]  ³⁷ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[16:28]  ³⁸ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[16:28]  ³⁹ sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[17:20]  ⁴⁰ tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.

[17:20]  ⁴¹ tn Grk “faith as,” “faith like.”

[17:20]  ⁴² tn Here καί (kai) has not been translated.

[18:12]  ⁴³ tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[18:12]  ⁴⁴ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[18:12]  ⁴⁵ sn Look for the one that went astray. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[19:4]  ⁴⁶ sn A quotation from Gen 1:27; 5:2.

[21:30]  ⁴⁷ tn “And he”; here δέ (de) has not been translated.

[21:30]  ⁴⁸ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.

[21:37]  ⁴⁹ sn The owner’s decision to send his son represents God sending Jesus.

[21:42]  ⁵⁰ 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]  ⁵¹ sn A quotation from Ps 118:22-23.

[22:31]  ⁵² tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.

[23:14]  ⁵³ tc The most important mss (א B D L Z Θ Ë¹ 33 892* pc and several versional witnesses) do not have 23:14 “Woe to you experts in the law and you Pharisees, hypocrites! You devour widows’ property, and as a show you pray long prayers! Therefore you will receive a more severe punishment.” Part or all of the verse is contained (either after v. 12 or after v. 13) in W 0102 0107 ˹³ Ï and several versions, but it is almost certainly not original. The present translation follows NA²⁷ in omitting the verse number as well, a procedure also followed by a number of other modern translations. Note also that Mark 12:40 and Luke 20:47 are very similar in wording and are not disputed textually.

[23:30]  ⁵⁴ tn Grk “fathers” (so also in v. 32).

[24:43]  ⁵⁵ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[26:22]  ⁵⁶ tn Here καί (kai) has not been translated.

[26:22]  ⁵⁷ tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.

[26:25]  ⁵⁸ tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative.

[26:25]  ⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[26:73]  ⁶⁰ tn Here δέ (de) has not been translated.

[26:73]  ⁶¹ tn Grk “your speech.”