Matius 1:25

1:25 but did not have marital relations ¹  with her until she gave birth to a son, whom he named ²  Jesus.

Matius 5:34

5:34 But I say to you, do not take oaths at all – not by heaven, because it is the throne of God,

Matius 7:3

7:3 Why ³  do you see the speck ⁴  in your brother’s eye, but fail to see ⁵  the beam of wood ⁶  in your own?

Matius 8:5

Healing the Centurion’s Servant

8:5 When he entered Capernaum, ⁷  a centurion ⁸  came to him asking for help: ⁹ 

Matius 9:38

9:38 Therefore ask the Lord of the harvest ¹⁰  to send out ¹¹  workers into his harvest.”

Matius 11:2

Jesus and John the Baptist

11:2 Now when John ¹²  heard in prison about the deeds Christ ¹³  had done, he sent his disciples to ask a question: ¹⁴ 

Matius 11:12

11:12 From ¹⁵  the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. ¹⁶ 

Matius 12:49

12:49 And pointing ¹⁷  toward his disciples he said, “Here ¹⁸  are my mother and my brothers!

Matius 13:38

13:38 The field is the world and the good seed are the people ¹⁹  of the kingdom. The weeds are the people ²⁰  of the evil one,

Matius 15:1

Breaking Human Traditions

15:1 Then Pharisees ²¹  and experts in the law ²²  came from Jerusalem ²³  to Jesus and said, ²⁴ 

Matius 18:4

18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven.

Matius 18:20

18:20 For where two or three are assembled in my name, I am there among them.”

Matius 19:1

Questions About Divorce

19:1 Now when ²⁵  Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. ²⁶ 

Matius 20:26

20:26 It must not be this way among you! Instead whoever wants to be great among you must be your servant,

Matius 21:34

21:34 When the harvest time was near, he sent his slaves ²⁷  to the tenants to collect his portion of the crop. ²⁸ 

Matius 21:45

21:45 When ²⁹  the chief priests and the Pharisees ³⁰  heard his parables, they realized that he was speaking about them.

Matius 22:30

22:30 For in the resurrection they neither marry nor are given in marriage, but are like angels ³¹  in heaven.

Matius 26:28

26:28 for this is my blood, the blood ³²  of the covenant, ³³  that is poured out for many for the forgiveness of sins.

Matius 26:33

26:33 Peter ³⁴  said to him, “If they all fall away because of you, I will never fall away!”

Matius 26:49

26:49 Immediately ³⁵  he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. ³⁶ 

Matius 27:7

27:7 After ³⁷  consulting together they bought the Potter’s Field with it, as a burial place for foreigners.

Matius 27:25

27:25 In ³⁸  reply all the people said, “Let his blood be on us and on our children!”

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ³⁹  I am with you ⁴⁰  always, to the end of the age.” ⁴¹ 

[1:25]  ¹ tn Or “did not have sexual relations”; Grk “was not knowing her.” The verb “know” (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like “did not have sexual relations with her” is too graphic in light of the popularity and wide use of Matthew’s infancy narrative. Thus the somewhat more subdued but still clear “did not have marital relations” was selected.

[1:25]  ² tn Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.

[7:3]  ³ tn Here δέ (de) has not been translated.

[7:3]  ⁴ sn The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.

[7:3]  ⁵ tn Or “do not notice.”

[7:3]  ⁶ sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[8:5]  ⁷ 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.

[8:5]  map For location see Map1 D2; Map2 C3; Map3 B2.

[8:5]  ⁸ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.

[8:5]  ⁹ sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.

[9:38]  ¹⁰ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[9:38]  ¹¹ tn Grk “to thrust out.”

[11:2]  ¹² sn John refers to John the Baptist.

[11:2]  ¹³ tc The Western codex D and a few other mss (0233 1424 al) read “Jesus” here instead of “Christ.” This is not likely to be original because it is not found in the earliest and most important mss, nor in the rest of the ms tradition.

[11:2]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:2]  sn See the note on Christ in 1:16.

[11:2]  ¹⁴ tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later mss (C³ L ˹ Ï lat bo) have “two of his disciples.” The difference in Greek, however, is only two letters: διὰ τῶν μαθητῶν αὐτοῦ vs. δύο τῶν μαθητῶν αὐτοῦ (dia twn maqhtwn autou vs. duo twn maqhtwn autou). Although an accidental alteration could account for either of these readings, it is more likely that δύο is an assimilation to the parallel in Luke 7:18. Further, διά is read by a good number of early and excellent witnesses (א B C* D P W Z Δ Θ 0233 ˹³ 33 sa), and thus should be considered original.

[11:2]  tn Grk “sending by his disciples he said to him.” The words “a question” are not in the Greek text, but are implied.

[11:12]  ¹⁵ tn Here δέ (de) has not been translated.

[11:12]  ¹⁶ tn Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16.

[12:49]  ¹⁷ tn Grk “extending his hand.”

[12:49]  ¹⁸ tn Grk “Behold my mother and my brothers.”

[13:38]  ¹⁹ tn Grk “the sons of the kingdom.” This idiom refers to people who should properly be, or were traditionally regarded as, a part of God’s kingdom. L&N 11.13 translates the phrase: “people of God’s kingdom, God’s people.”

[13:38]  ²⁰ tn Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.

[15:1]  ²¹ sn See the note on Pharisees in 3:7.

[15:1]  ²² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[15:1]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:1]  ²⁴ tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.

[19:1]  ²⁵ tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[19:1]  ²⁶ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[21:34]  ²⁷ tn See the note on the word “slave” in 8:9.

[21:34]  sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected.

[21:34]  ²⁸ tn Grk “to collect his fruits.”

[21:45]  ²⁹ tn Here καί (kai) has not been translated.

[21:45]  ³⁰ sn See the note on Pharisees in 3:7.

[22:30]  ³¹ tc Most witnesses have “of God” after “angels,” although some mss read ἄγγελοι θεοῦ (angeloi qeou; א L ˹³ {28} 33 892 1241 1424 al) while others have ἄγγελοι τοῦ θεοῦ (angeloi tou qeou; W 0102 0161 Ï). Whether with or without the article, the reading “of God” appears to be motivated as a natural expansion. A few important witnesses lack the adjunct (B D Θ {0233} ˹ 700 {sa}); this coupled with strong internal evidence argues for the shorter reading.

[22:30]  sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[26:28]  ³² tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[26:28]  ³³ tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì^37,45vid א B L Z Θ 0298^vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.

[26:28]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[26:33]  ³⁴ tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[26:49]  ³⁵ tn Here καί (kai) has not been translated.

[26:49]  ³⁶ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[27:7]  ³⁷ tn Here δέ (de) has not been translated.

[27:25]  ³⁸ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[28:20]  ³⁹ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ⁴⁰ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ⁴¹ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.