Matius 1:6

1:6 and Jesse the father of David the king.

David was the father of Solomon (by the wife of Uriah ¹ ),

Matius 1:16

1:16 and Jacob the father of Joseph, the husband of Mary, by whom ²  Jesus was born, who is called Christ. ³ 

Matius 4:7

4:7 Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’” ⁴ 

Matius 5:5

5:5 “Blessed are the meek, for they will inherit the earth.

Matius 5:14

5:14 You are the light of the world. A city located on a hill cannot be hidden.

Matius 5:43

Love for Enemies

5:43 “You have heard that it was said, ‘Love your neighbor’ ⁵  and ‘hate your enemy.’

Matius 5:48

5:48 So then, be perfect, as your heavenly Father is perfect. ⁶ 

Matius 6:17

6:17 When ⁷  you fast, put oil on your head and wash your face,

Matius 7:28

7:28 When ⁸  Jesus finished saying these things, the crowds were amazed by his teaching,

Matius 8:23

Stilling of a Storm

8:23 As he got into the boat, his disciples followed him. ⁹ 

Matius 8:30

8:30 A ¹⁰  large herd of pigs was feeding some distance from them.

Matius 9:19

9:19 Jesus and his disciples got up and followed him.

Matius 11:13

11:13 For all the prophets and the law prophesied until John appeared. ¹¹ 

Matius 12:9

12:9 Then ¹²  Jesus ¹³  left that place and entered their synagogue. ¹⁴ 

Matius 13:58

13:58 And he did not do many miracles there because of their unbelief.

Matius 15:26

15:26 “It is not right ¹⁵  to take the children’s bread and throw it to the dogs,” ¹⁶  he said. ¹⁷ 

Matius 19:19

19:19 honor your father and mother, ¹⁸  and love your neighbor as yourself.” ¹⁹ 

Matius 20:27

20:27 and whoever wants to be first among you must be your slave ²⁰  –

Matius 22:6

22:6 The ²¹  rest seized his slaves, insolently mistreated them, and killed them.

Matius 22:39

22:39 The second is like it: ‘Love your neighbor as yourself.’ ²² 

Matius 22:45

22:45 If David then calls him ‘Lord,’ how can he be his son?” ²³ 

Matius 23:1-2

Seven Woes

23:1 Then Jesus said to the crowds and to his disciples, 23:2 “The ²⁴  experts in the law ²⁵  and the Pharisees ²⁶  sit on Moses’ seat.

Matius 23:7

23:7 and elaborate greetings ²⁷  in the marketplaces, and to have people call them ‘Rabbi.’

Matius 23:11

23:11 The ²⁸  greatest among you will be your servant.

Matius 24:12

24:12 and because lawlessness will increase so much, the love of many will grow cold.

Matius 24:35

24:35 Heaven and earth will pass away, but my words will never pass away. ²⁹ 

Matius 24:42

24:42 “Therefore stay alert, because you do not know on what day ³⁰  your Lord will come.

Matius 24:48-49

24:48 But if ³¹  that evil slave should say to himself, ³²  ‘My master is staying away a long time,’ 24:49 and he begins to beat his fellow slaves and to eat and drink with drunkards,

Matius 25:19

25:19 After ³³  a long time, the master of those slaves came and settled his accounts with them.

[1:6]  ¹ sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).

[1:16]  ² tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ Ë¹³ it) read, “Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.” This reading makes even more explicit than the feminine pronoun (see sn below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (“Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ”). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (TCGNT 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (̹ א B C L W [˹] 33 Ï co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6.

[1:16]  sn The pronoun whom is feminine gender in the Greek text, referring to Mary.

[1:16]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:16]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[4:7]  ⁴ sn A quotation from Deut 6:16.

[5:43]  ⁵ sn A quotation from Lev 19:18.

[5:48]  ⁶ sn This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[6:17]  ⁷ tn Here δέ (de) has not been translated.

[7:28]  ⁸ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[8:23]  ⁹ sn A boat that held all the disciples would be of significant size.

[8:30]  ¹⁰ tn Here δέ (de) has not been translated.

[11:13]  ¹¹ tn The word “appeared” is not in the Greek text, but is implied.

[12:9]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:9]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:9]  ¹⁴ sn See the note on synagogues in 4:23.

[15:26]  ¹⁵ tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.

[15:26]  ¹⁶ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[15:26]  sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.

[15:26]  ¹⁷ tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[19:19]  ¹⁸ sn A quotation from Exod 20:12-16; Deut 5:16-20.

[19:19]  ¹⁹ sn A quotation from Lev 19:18.

[20:27]  ²⁰ tn See the note on the word “slave” in 8:9.

[22:6]  ²¹ tn Here δέ (de) has not been translated.

[22:39]  ²² sn A quotation from Lev 19:18.

[22:45]  ²³ tn Grk “how is he his son?”

[23:2]  ²⁴ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[23:2]  ²⁵ tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:2]  ²⁶ sn See the note on Pharisees in 3:7.

[23:7]  ²⁷ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[23:11]  ²⁸ tn Here δέ (de) has not been translated.

[24:35]  ²⁹ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

[24:42]  ³⁰ tc Most later mss (L 0281 Ï lat) have here ὥρᾳ ({wra, “hour”) instead of ἡμέρα (Jemera, “day”). Although the merits of this reading could be argued either way, in light of the overwhelming and diverse early support for ἡμέρᾳ ({א B C D W Δ Θ Ë¹³ 33 892 1424, as well as several versions and fathers}), the more general term is surely correct.

[24:48]  ³¹ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[24:48]  ³² tn Grk “should say in his heart.”

[25:19]  ³³ tn Here δέ (de) has not been translated.