Matius 2:9

2:9 After listening to the king they left, and once again ¹  the star they saw when it rose ²  led them until it stopped above the place where the child was.

Matius 2:20

2:20 saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.”

Matius 5:13

Salt and Light

5:13 “You are the salt ³  of the earth. But if salt loses its flavor, ⁴  how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people.

Matius 9:13

9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ ⁵  For I did not come to call the righteous, but sinners.”

Matius 14:9

14:9 Although it grieved the king, ⁶  because of his oath and the dinner guests he commanded it to be given.

Matius 16:27

16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. ⁷ 

Matius 17:22

Second Prediction of Jesus’ Death and Resurrection

17:22 When ⁸  they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. ⁹ 

Matius 19:1

Questions About Divorce

19:1 Now when ¹⁰  Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. ¹¹ 

Matius 22:23

Marriage and the Resurrection

22:23 The same day Sadducees ¹²  (who say there is no resurrection) ¹³  came to him and asked him, ¹⁴ 

Matius 24:26

24:26 So then, if someone ¹⁵  says to you, ‘Look, he is in the wilderness,’ ¹⁶  do not go out, or ‘Look, he is in the inner rooms,’ do not believe him.

Matius 25:29

25:29 For the one who has will be given more, ¹⁷  and he will have more than enough. But the one who does not have, even what he has will be taken from him. ¹⁸ 

Matius 25:31

The Judgment

25:31 “When ¹⁹  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.

Matius 26:13

26:13 I tell you the truth, ²⁰  wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Matius 26:64

26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand ²¹  of the Power ²²  and coming on the clouds of heaven.” ²³ 

Matius 28:2

28:2 Suddenly there was a severe earthquake, for an angel of the Lord ²⁴  descending from heaven came and rolled away the stone and sat on it.

Matius 28:6

28:6 He is not here, for he has been raised, ²⁵  just as he said. Come and see the place where he ²⁶  was lying.

Matius 28:11

The Guards’ Report

28:11 While ²⁷  they were going, some ²⁸  of the guard went into the city and told the chief priests everything that had happened.

[2:9]  ¹ tn Grk “and behold the star.”

[2:9]  ² tn See the note on the word “rose” in 2:2.

[5:13]  ³ sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[5:13]  ⁴ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be that both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[9:13]  ⁵ sn A quotation from Hos 6:6 (see also Matt 12:7).

[14:9]  ⁶ tn Grk “and being grieved, the king commanded.”

[14:9]  sn Herod was technically not a king, but this reflects popular usage. See the note on tetrarch in 14:1.

[16:27]  ⁷ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[17:22]  ⁸ tn Here δέ (de) has not been translated.

[17:22]  ⁹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[19:1]  ¹⁰ 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]  ¹¹ 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”).

[22:23]  ¹² sn See the note on Sadducees in 3:7.

[22:23]  ¹³ sn This remark is best regarded as a parenthetical note by the author.

[22:23]  ¹⁴ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[24:26]  ¹⁵ tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).

[24:26]  ¹⁶ tn Or “in the desert.”

[25:29]  ¹⁷ tn Grk “to everyone who has, he will be given more.”

[25:29]  sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18, 19:26).

[25:29]  ¹⁸ sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.

[25:31]  ¹⁹ tn Here δέ (de) has not been translated.

[26:13]  ²⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:64]  ²¹ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[26:64]  ²² sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[26:64]  ²³ sn An allusion to Dan 7:13 (see also Matt 24:30).

[28:2]  ²⁴ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[28:6]  ²⁵ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[28:6]  ²⁶ tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë^1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.

[28:11]  ²⁷ tn Here δέ (de) has not been translated.

[28:11]  ²⁸ tn Grk “behold, some of the guard.” 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).