Matius 2:6

2:6 ‘And you, Bethlehem, in the land of Judah,

are in no way least among the rulers of Judah,

for out of you will come a ruler who will shepherd my people Israel.’” ¹ 

Matius 2:12

2:12 After being warned in a dream not to return to Herod, ²  they went back by another route to their own country.

Matius 4:18

The Call of the Disciples

4:18 As ³  he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). ⁴ 

Matius 5:23

5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you,

Matius 5:29

5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. ⁵ 

Matius 7:21

Judgment of Pretenders

7:21 “Not everyone who says to me, ‘Lord, Lord,’ ⁶  will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.

Matius 8:12

8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ⁷ 

Matius 9:5

9:5 Which is easier, ⁸  to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’?

Matius 9:9

The Call of Matthew; Eating with Sinners

9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. ⁹  “Follow me,” he said to him. And he got up and followed him.

Matius 9:11

9:11 When the Pharisees ¹⁰  saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” ¹¹ 

Matius 9:13

9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ ¹²  For I did not come to call the righteous, but sinners.”

Matius 10:8

10:8 Heal the sick, raise the dead, ¹³  cleanse lepers, cast out demons. Freely you received, freely give.

Matius 10:19

10:19 Whenever ¹⁴  they hand you over for trial, do not worry about how to speak or what to say, ¹⁵  for what you should say will be given to you at that time. ¹⁶ 

Matius 10:42

10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, ¹⁷  he will never lose his reward.”

Matius 12:5

12:5 Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty?

Matius 12:15

God’s Special Servant

12:15 Now when Jesus learned of this, he went away from there. Great ¹⁸  crowds ¹⁹  followed him, and he healed them all.

Matius 12:20

12:20 He will not break a bruised reed or extinguish a smoldering wick,

until he brings justice to victory.

Matius 12:43

The Return of the Unclean Spirit

12:43 “When ²⁰  an unclean spirit ²¹  goes out of a person, ²²  it passes through waterless places ²³  looking for rest but ²⁴  does not find it.

Matius 12:50

12:50 For whoever does the will of my Father in heaven is ²⁵  my brother and sister and mother.”

Matius 13:27-28

13:27 So the slaves ²⁶  of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’ 13:28 He said, ‘An enemy has done this.’ So ²⁷  the slaves replied, ‘Do you want us to go and gather them?’

Matius 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ²⁸  The one who has ears had better listen! ²⁹ 

Matius 13:55

13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? ³⁰  And aren’t his brothers James, Joseph, Simon, and Judas?

Matius 14:14

14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick.

Matius 16:8

16:8 When Jesus learned of this, ³¹  he said, “You who have such little faith! ³²  Why are you arguing ³³  among yourselves about having no bread?

Matius 16:11

16:11 How could you not understand that I was not speaking to you about bread? But beware of the yeast of the Pharisees and Sadducees!”

Matius 17:12

17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In ³⁴  the same way, the Son of Man will suffer at their hands.”

Matius 18:16

18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. ³⁵ 

Matius 19:9

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

Matius 19:14

19:14 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.” ³⁶ 

Matius 20:4

20:4 He said to them, ‘You go into the vineyard too, and I will give you whatever is right.’

Matius 20:18

20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. ³⁷  They will condemn him to death,

Matius 21:38

21:38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let’s kill him and get his inheritance!’

Matius 22:25

22:25 Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother.

Matius 23:3

23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. ³⁸ 

Matius 25:14

The Parable of the Talents

25:14 “For it is like a man going on a journey, who summoned his slaves ³⁹  and entrusted his property to them.

Matius 25:22

25:22 The ⁴⁰  one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’

Matius 25:27

25:27 Then you should have deposited my money with the bankers, ⁴¹  and on my return I would have received my money back with interest! ⁴² 

Matius 25:32

25:32 All ⁴³  the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats.

Matius 25:35

25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in,

Matius 25:38

25:38 When ⁴⁴  did we see you a stranger and invite you in, or naked and clothe you?

Matius 25:43-44

25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, ⁴⁵  ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’

Matius 26:10

26:10 When ⁴⁶  Jesus learned of this, he said to them, “Why are you bothering this woman? She ⁴⁷  has done a good service for me.

Matius 26:50-51

26:50 Jesus ⁴⁸  said to him, “Friend, do what you are here to do.” Then they came and took hold ⁴⁹  of Jesus and arrested him. 26:51 But ⁵⁰  one of those with Jesus grabbed ⁵¹  his sword, drew it out, and struck the high priest’s slave, ⁵²  cutting off his ear.

Matius 26:58

26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After ⁵³  going in, he sat with the guards ⁵⁴  to see the outcome.

Matius 27:17

27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus ⁵⁵  Barabbas or Jesus who is called the Christ?” ⁵⁶ 

Matius 27:43

27:43 He trusts in God – let God, if he wants to, deliver him now ⁵⁷  because he said, ‘I am God’s Son’!”

Matius 28:8

28:8 So ⁵⁸  they left the tomb quickly, with fear and great joy, and ran to tell his disciples.

[2:6]  ¹ sn A quotation from Mic 5:2.

[2:12]  ² sn See the note on King Herod in 2:1.

[4:18]  ³ tn Here δέ (de) has not been translated.

[4:18]  ⁴ tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.

[5:29]  ⁵ sn On this word here and in the following verse, see the note on the word hell in 5:22.

[7:21]  ⁶ sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[8:12]  ⁷ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[9:5]  ⁸ 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.

[9:9]  ⁹ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[9:9]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[9:11]  ¹⁰ sn See the note on Pharisees in 3:7.

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

[10:8]  ¹³ 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).

[10:19]  ¹⁴ tn Here δέ (de) has not been translated.

[10:19]  ¹⁵ tn Grk “how or what you might speak.”

[10:19]  ¹⁶ tn Grk “in that hour.”

[10:42]  ¹⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:15]  ¹⁸ tn Here καί (kai) has not been translated.

[12:15]  ¹⁹ tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.

[12:43]  ²⁰ tn Here δέ (de) has not been translated.

[12:43]  ²¹ sn Unclean spirit refers to an evil spirit.

[12:43]  ²² tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.

[12:43]  ²³ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[12:43]  ²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[12:50]  ²⁵ tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.

[13:27]  ²⁶ tn See the note on the word “slave” in 8:9.

[13:28]  ²⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of the owner’s statement.

[13:43]  ²⁸ sn An allusion to Dan 12:3.

[13:43]  ²⁹ 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).

[13:55]  ³⁰ sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).

[16:8]  ³¹ tn Or “becoming aware of it.”

[16:8]  ³² tn Grk “Those of little faith.”

[16:8]  ³³ tn Or “discussing.”

[17:12]  ³⁴ tn Here καί (kai) has not been translated.

[18:16]  ³⁵ sn A quotation from Deut 19:15.

[19:14]  ³⁶ sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[20:18]  ³⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:3]  ³⁸ tn Grk “for they say and do not do.”

[25:14]  ³⁹ tn See the note on the word “slave” in 8:9.

[25:22]  ⁴⁰ tn Here δέ (de) has not been translated.

[25:27]  ⁴¹ tn For the translation “deposited my money with the bankers,” see L&N 57.216.

[25:27]  ⁴² sn That is, “If you really feared me you should have done a minimum to get what I asked for.”

[25:32]  ⁴³ tn Here καί (kai) has not been translated.

[25:38]  ⁴⁴ tn Here δέ (de) has not been translated.

[25:44]  ⁴⁵ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[26:10]  ⁴⁶ tn Here δέ (de) has not been translated.

[26:10]  ⁴⁷ tn Grk “For she.” Here γάρ (gar) has not been translated.

[26:50]  ⁴⁸ tn Here δέ (de) has not been translated.

[26:50]  ⁴⁹ tn Grk “and put their hands on Jesus.”

[26:51]  ⁵⁰ tn Grk “And behold one.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[26:51]  ⁵¹ tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.

[26:51]  ⁵² tn See the note on the word “slave” in 8:9.

[26:58]  ⁵³ tn Here καί (kai) has not been translated.

[26:58]  ⁵⁴ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[27:17]  ⁵⁵ tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë¹ 700* pc sy^s Or^mss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.

[27:17]  ⁵⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:17]  sn See the note on Christ in 1:16.

[27:43]  ⁵⁷ sn An allusion to Ps 22:8.

[28:8]  ⁵⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.