Matius 1:17

1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, ¹  fourteen generations.

Matius 1:20

1:20 When he had contemplated this, an ²  angel of the Lord ³  appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit.

Matius 2:11

2:11 As they came into the house and saw the child with Mary his mother, they bowed down ⁴  and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, ⁵  and myrrh. ⁶ 

Matius 2:22

2:22 But when he heard that Archelaus ⁷  was reigning over Judea in place of his father Herod, ⁸  he was afraid to go there. After being warned in a dream, he went to the regions of Galilee.

Matius 4:6

4:6 and said to him, “If you are the Son of God, throw yourself down. For it is written, ‘He will command his angels concerning you’ ⁹  and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ¹⁰ 

Matius 6:6

6:6 But whenever you pray, go into your room, ¹¹  close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. ¹² 

Matius 6:24

6:24 “No one can serve two masters, for either he will hate ¹³  the one and love the other, or he will be devoted to the one and despise ¹⁴  the other. You cannot serve God and money. ¹⁵ 

Matius 7:22

7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do ¹⁶  many powerful deeds?’

Matius 8:4

8:4 Then Jesus said to him, “See that you do not speak to anyone, ¹⁷  but go, show yourself to a priest, and bring the offering ¹⁸  that Moses commanded, ¹⁹  as a testimony to them.” ²⁰ 

Matius 8:32

8:32 And he said, ²¹  “Go!” So ²²  they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water.

Matius 9:18

Restoration and Healing

9:18 As he was saying these things, a ruler came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.”

Matius 12:11

12:11 He said to them, “Would not any one of you, if he had one sheep that fell into a pit on the Sabbath, take hold of it and lift it out?

Matius 12:25

12:25 Now when Jesus ²³  realized what they were thinking, he said to them, ²⁴  “Every kingdom divided against itself is destroyed, ²⁵  and no town or house divided against itself will stand.

Matius 12:45

12:45 Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so ²⁶  the last state of that person is worse than the first. It will be that way for this evil generation as well!”

Matius 17:25

17:25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first, ²⁷  “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons ²⁸  or from foreigners?”

Matius 19:12

19:12 For there are some eunuchs who were that way from birth, ²⁹  and some who were made eunuchs ³⁰  by others, ³¹  and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.”

Matius 21:23

The Authority of Jesus

21:23 Now after Jesus ³²  entered the temple courts, ³³  the chief priests and elders of the people came up to him as he was teaching and said, “By what authority ³⁴  are you doing these things, and who gave you this authority?”

Matius 21:25

21:25 Where did John’s baptism come from? From heaven or from people?” ³⁵  They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

Matius 21:28

The Parable of the Two Sons

21:28 “What ³⁶  do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’

Matius 22:16

22:16 They sent to him their disciples along with the Herodians, ³⁷  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ³⁸  You do not court anyone’s favor because you show no partiality. ³⁹ 

Matius 23:35

23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, ⁴⁰  whom you murdered between the temple and the altar.

Matius 24:3

Signs of the End of the Age

24:3 As ⁴¹  he was sitting on the Mount of Olives, his disciples came to him privately and said, “Tell us, when will these things ⁴²  happen? And what will be the sign of your coming and of the end of the age?”

[1:17]  ¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[1:20]  ² tn Grk “behold, an angel.” 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).

[1:20]  ³ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[2:11]  ⁴ tn Grk “they fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[2:11]  ⁵ sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).

[2:11]  ⁶ sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.

[2:22]  ⁷ sn Archelaus took after his father Herod the Great in terms of cruelty and ruthlessness, so Joseph was afraid to go there. After further direction in a dream, he went instead to Galilee.

[2:22]  ⁸ sn See the note on King Herod in 2:1.

[4:6]  ⁹ sn A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

[4:6]  ¹⁰ sn A quotation from Ps 91:12.

[6:6]  ¹¹ sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[6:6]  ¹² tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.

[6:24]  ¹³ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[6:24]  ¹⁴ tn Or “and treat [the other] with contempt.”

[6:24]  ¹⁵ tn Grk “God and mammon.”

[6:24]  sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.

[7:22]  ¹⁶ tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.

[8:4]  ¹⁷ 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]  ¹⁸ tn Grk “gift.”

[8:4]  ¹⁹ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[8:4]  ²⁰ tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.

[8:32]  ²¹ tn Grk “And he said to them.”

[8:32]  ²² tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[12:25]  ²³ 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]  ²⁴ 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]  ²⁵ tn Or “is left in ruins.”

[12:45]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[17:25]  ²⁷ tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[17:25]  ²⁸ sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.

[19:12]  ²⁹ tn Grk “from the womb of the mother” (an idiom).

[19:12]  ³⁰ tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).

[19:12]  ³¹ tn Grk “people.”

[21:23]  ³² tn Grk “he.”

[21:23]  ³³ tn Grk “the temple.”

[21:23]  ³⁴ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1

[21:25]  ³⁵ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[21:25]  sn The question is whether John’s ministry was of divine or human origin.

[21:28]  ³⁶ tn Here δέ (de) has not been translated.

[22:16]  ³⁷ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ³⁸ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ³⁹ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”

[23:35]  ⁴⁰ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[24:3]  ⁴¹ tn Here δέ (de) has not been translated.

[24:3]  ⁴² sn Because the phrase these things is plural, more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.