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 5:43

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 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. ¹⁰ 

Matius 12:9

12:9 Then ¹¹  Jesus ¹²  left that place and entered their synagogue. ¹³ 

Matius 13:58

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

Matius 14:27

14:27 But immediately Jesus ¹⁴  spoke to them: ¹⁵  “Have courage! It is I. Do not be afraid.”

Matius 15:9

15:9 and they worship me in vain,

teaching as doctrines the commandments of men.’” ¹⁶ 

Matius 15:26

15:26 “It is not right ¹⁷  to take the children’s bread and throw it to the dogs,” ¹⁸  he said. ¹⁹ 

Matius 17:16

17:16 I brought him to your disciples, but ²⁰  they were not able to heal him.”

Matius 18:33

18:33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’

Matius 19:19

19:19 honor your father and mother, ²¹  and love your neighbor as yourself.” ²² 

Matius 20:27

20:27 and whoever wants to be first among you must be your slave ²³  –

Matius 22:6

22:6 The ²⁴  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.’ ²⁵ 

Matius 22:45

22:45 If David then calls him ‘Lord,’ how can he be his son?” ²⁶ 

Matius 23:1-2

Seven Woes

23:1 Then Jesus said to the crowds and to his disciples, 23:2 “The ²⁷  experts in the law ²⁸  and the Pharisees ²⁹  sit on Moses’ seat.

Matius 23:7

23:7 and elaborate greetings ³⁰  in the marketplaces, and to have people call them ‘Rabbi.’

Matius 23:11

23:11 The ³¹  greatest among you will be your servant.

Matius 23:36

23:36 I tell you the truth, ³²  this generation will be held responsible for all these things! ³³ 

Matius 24:12

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

Matius 24:34-35

24:34 I tell you the truth, ³⁴  this generation ³⁵  will not pass away until all these things take place. 24:35 Heaven and earth will pass away, but my words will never pass away. ³⁶ 

Matius 24:42

24:42 “Therefore stay alert, because you do not know on what day ³⁷  your Lord will come.

Matius 24:48-49

24:48 But if ³⁸  that evil slave should say to himself, ³⁹  ‘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 ⁴⁰  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.

[11:13]  ¹⁰ tn The word “appeared” is not in the Greek text, but is implied.

[12:9]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

[12:9]  ¹³ sn See the note on synagogues in 4:23.

[14:27]  ¹⁴ tc Most witnesses have ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), while a few lack the words (א* D 073 892 pc ff¹ sy^c sa bo). Although such additions are often suspect (due to liturgical influences, piety, or for the sake of clarity), in this case it is likely that ὁ ᾿Ιησοῦς dropped out accidentally. Apart from a few albeit important witnesses, as noted above, the rest of the tradition has either ὁ ᾿Ιησοῦς αὐτοῖς (Jo Ihsous autois) or αὐτοῖς ὁ ᾿Ιησοῦς (autois Jo Ihsous). In uncial letters, with Jesus’ name as a nomen sacrum, this would have been written as autoisois_ or ois_autois. Thus homoioteleuton could explain the reason for the omission of Jesus’ name.

[14:27]  ¹⁵ tn Grk “he said to them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[15:9]  ¹⁶ sn A quotation from Isa 29:13.

[15:26]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[17:16]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:19]  ²¹ sn A quotation from Exod 20:12-16; Deut 5:16-20.

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

[20:27]  ²³ tn See the note on the word “slave” in 8:9.

[22:6]  ²⁴ tn Here δέ (de) has not been translated.

[22:39]  ²⁵ sn A quotation from Lev 19:18.

[22:45]  ²⁶ tn Grk “how is he his son?”

[23:2]  ²⁷ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[23:2]  ²⁸ tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:2]  ²⁹ sn See the note on Pharisees in 3:7.

[23:7]  ³⁰ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[23:11]  ³¹ tn Here δέ (de) has not been translated.

[23:36]  ³² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ³³ tn Grk “all these things will come on this generation.”

[24:34]  ³⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:34]  ³⁵ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 30), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

[24:35]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Grk “should say in his heart.”

[25:19]  ⁴⁰ tn Here δέ (de) has not been translated.