Matius 1:19

1:19 Because Joseph, her husband to be, ¹  was a righteous man, and because he did not want to disgrace her, he intended to divorce her ²  privately.

Matius 5:15

5:15 People ³  do not light a lamp and put it under a basket ⁴  but on a lampstand, and it gives light to all in the house.

Matius 5:24

5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift.

Matius 6:20

6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal.

Matius 7:16

7:16 You will recognize them by their fruit. Grapes are not gathered ⁵  from thorns or figs from thistles, are they? ⁶ 

Matius 9:5

9:5 Which is easier, ⁷  to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’?

Matius 9:10-11

9:10 As ⁸  Jesus ⁹  was having a meal ¹⁰  in Matthew’s ¹¹  house, many tax collectors ¹²  and sinners came and ate with Jesus and his disciples. 9:11 When the Pharisees ¹³  saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” ¹⁴ 

Matius 9:13

9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ ¹⁵  For I did not come to call the righteous, but sinners.”

Matius 10:11

10:11 Whenever ¹⁶  you enter a town or village, ¹⁷  find out who is worthy there ¹⁸  and stay with them ¹⁹  until you leave.

Matius 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ²⁰  The one who has ears had better listen! ²¹ 

Matius 18:32

18:32 Then his lord called the first slave ²²  and said to him, ‘Evil slave! I forgave you all that debt because you begged me!

Matius 24:43

24:43 But understand this: If the owner of the house had known at what time of night the thief ²³  was coming, he would have been alert and would not have let his house be broken into.

Matius 25:37

25:37 Then the righteous will answer him, ²⁴  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?

Matius 27:19

27:19 As ²⁵  he was sitting on the judgment seat, ²⁶  his wife sent a message ²⁷  to him: ²⁸  “Have nothing to do with that innocent man; ²⁹  I have suffered greatly as a result of a dream ³⁰  about him today.”

Matius 27:22

27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” ³¹  They all said, “Crucify him!” ³² 

Matius 27:43

27:43 He trusts in God – let God, if he wants to, deliver him now ³³  because he said, ‘I am God’s Son’!”

[1:19]  ¹ tn Grk “husband.” See following note for discussion.

[1:19]  ² tn Or “send her away.”

[1:19]  sn In the Jewish context, “full betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the other a widow or widower (m. Ketub. 1:2; m. Sota 1:5; m. Git. passim…)” (R. H. Gundry, Matthew: A Commentary on his Literary and Theological Art, 21).

[5:15]  ³ tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.

[5:15]  ⁴ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[7:16]  ⁵ tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[7:16]  ⁶ sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.

[9:5]  ⁷ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[9:10]  ⁸ 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]  ⁹ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[9:10]  ¹⁰ 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]  ¹¹ 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]  ¹² sn See the note on tax collectors in 5:46.

[9:11]  ¹³ sn See the note on Pharisees in 3:7.

[9:11]  ¹⁴ 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]  ¹⁵ sn A quotation from Hos 6:6 (see also Matt 12:7).

[10:11]  ¹⁶ tn Here δέ (de) has not been translated.

[10:11]  ¹⁷ tn Grk “Into whatever town or village you enter.” This acts as a distributive, meaning every town or village they enter; this is expressed more naturally in English as “whenever you enter a town or village.”

[10:11]  ¹⁸ tn Grk “in it” (referring to the city or village).

[10:11]  ¹⁹ tn Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay.

[10:11]  sn Jesus telling his disciples to stay with them in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[13:43]  ²⁰ sn An allusion to Dan 12:3.

[13:43]  ²¹ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

[18:32]  ²² tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.

[24:43]  ²³ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[25:37]  ²⁴ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[27:19]  ²⁵ tn Here δέ (de) has not been translated.

[27:19]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ²⁹ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ³⁰ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

[27:22]  ³¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:22]  sn See the note on Christ in 1:16.

[27:22]  ³² tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”

[27:22]  sn See the note on crucified in 20:19.

[27:43]  ³³ sn An allusion to Ps 22:8.