Matius 1:18

The Birth of Jesus Christ

1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, ¹  she was found to be pregnant through the Holy Spirit.

Matius 3:9

3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!

Matius 4:15

4:15 “Land of Zebulun and land of Naphtali,

the way by the sea, beyond the Jordan, Galilee of the Gentiles –

Matius 7:4

7:4 Or how can you say ²  to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own?

Matius 9:10-11

9:10 As ³  Jesus ⁴  was having a meal ⁵  in Matthew’s ⁶  house, many tax collectors ⁷  and sinners came and ate with Jesus and his disciples. 9:11 When the Pharisees ⁸  saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” ⁹ 

Matius 9:13

9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ ¹⁰  For I did not come to call the righteous, but sinners.”

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 10:8

10:8 Heal the sick, raise the dead, ¹¹  cleanse lepers, cast out demons. Freely you received, freely give.

Matius 11:7

11:7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness ¹²  to see? A reed shaken by the wind? ¹³ 

Matius 12:35

12:35 The good person ¹⁴  brings good things out of his ¹⁵  good treasury, ¹⁶  and the evil person brings evil things out of his evil treasury.

Matius 13:2

13:2 And such a large crowd gathered around him that he got into a boat to sit while ¹⁷  the whole crowd stood on the shore.

Matius 13:32

13:32 It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes a tree, ¹⁸  so that the wild birds ¹⁹  come and nest in its branches.” ²⁰ 

Matius 14:9

14:9 Although it grieved the king, ²¹  because of his oath and the dinner guests he commanded it to be given.

Matius 16:17

16:17 And Jesus answered him, ²²  “You are blessed, Simon son of Jonah, because flesh and blood ²³  did not reveal this to you, but my Father in heaven!

Matius 16:27

16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. ²⁴ 

Matius 17:22

Second Prediction of Jesus’ Death and Resurrection

17:22 When ²⁵  they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. ²⁶ 

Matius 18:15

Restoring Christian Relationships

18:15 “If ²⁷  your brother ²⁸  sins, ²⁹  go and show him his fault ³⁰  when the two of you are alone. If he listens to you, you have regained your brother.

Matius 19:5

19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? ³¹ 

Matius 19:9

19:9 Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.”

Matius 21:42

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

‘The stone the builders rejected has become the cornerstone. ³² 

This is from the Lord, and it is marvelous in our eyes’? ³³ 

Matius 23:29

23:29 “Woe to you, experts in the law ³⁴  and you Pharisees, hypocrites! You ³⁵  build tombs for the prophets and decorate the graves ³⁶  of the righteous.

Matius 25:27

25:27 Then you should have deposited my money with the bankers, ³⁷  and on my return I would have received my money back with interest! ³⁸ 

Matius 26:58

26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After ³⁹  going in, he sat with the guards ⁴⁰  to see the outcome.

Matius 26:71

26:71 When ⁴¹  he went out to the gateway, another slave girl ⁴²  saw him and said to the people there, “This man was with Jesus the Nazarene.”

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. ⁴³ 

Matius 27:19

27:19 As ⁴⁴  he was sitting on the judgment seat, ⁴⁵  his wife sent a message ⁴⁶  to him: ⁴⁷  “Have nothing to do with that innocent man; ⁴⁸  I have suffered greatly as a result of a dream ⁴⁹  about him today.”

[1:18]  ¹ tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).

[7:4]  ² tn Grk “how will you say?”

[9:10]  ³ tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[9:10]  ⁴ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[9:10]  ⁵ tn Grk “was reclining at table.”

[9:10]  sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[9:10]  ⁶ tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.

[9:10]  ⁷ sn See the note on tax collectors in 5:46.

[9:11]  ⁸ sn See the note on Pharisees in 3:7.

[9:11]  ⁹ sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

[9:13]  ¹⁰ sn A quotation from Hos 6:6 (see also Matt 12:7).

[10:8]  ¹¹ 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).

[11:7]  ¹² tn Or “desert.”

[11:7]  ¹³ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?… No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[12:35]  ¹⁴ tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.

[12:35]  ¹⁵ tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215).

[12:35]  ¹⁶ sn The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45).

[13:2]  ¹⁷ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[13:32]  ¹⁸ sn This is rhetorical hyperbole, since technically a mustard plant is not a tree. This could refer to one of two types of mustard plant popular in Palestine and would be either ten or twenty-five ft (3 or 7.5 m) tall.

[13:32]  ¹⁹ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:32]  ²⁰ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[14:9]  ²¹ tn Grk “and being grieved, the king commanded.”

[14:9]  sn Herod was technically not a king, but this reflects popular usage. See the note on tetrarch in 14:1.

[16:17]  ²² tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ²³ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[16:27]  ²⁴ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[17:22]  ²⁵ tn Here δέ (de) has not been translated.

[17:22]  ²⁶ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[18:15]  ²⁷ tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.

[18:15]  ²⁸ tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[18:15]  ²⁹ tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 ˹ 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the mss were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these mss. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be original. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[18:15]  ³⁰ tn Grk “go reprove him.”

[19:5]  ³¹ sn A quotation from Gen 2:24.

[21:42]  ³² 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]  ³³ sn A quotation from Ps 118:22-23.

[23:29]  ³⁴ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:29]  ³⁵ tn Grk “Because you.” Here ὅτι (Joti) has not been translated.

[23:29]  ³⁶ tn Or perhaps “the monuments” (see L&N 7.75-76).

[25:27]  ³⁷ tn For the translation “deposited my money with the bankers,” see L&N 57.216.

[25:27]  ³⁸ sn That is, “If you really feared me you should have done a minimum to get what I asked for.”

[26:58]  ³⁹ tn Here καί (kai) has not been translated.

[26:58]  ⁴⁰ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[26:71]  ⁴¹ tn Here δέ (de) has not been translated.

[26:71]  ⁴² tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).

[26:75]  ⁴³ 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.

[27:19]  ⁴⁴ tn Here δέ (de) has not been translated.

[27:19]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ⁴⁸ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ⁴⁹ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.