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. ¹ 

Matius 6:8

6:8 Do ²  not be like them, for your Father knows what you need before you ask him.

Matius 26:41

26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

Matius 9:29

9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.”

Matius 23:30

23:30 And you say, ‘If we had lived in the days of our ancestors, ³  we would not have participated with them in shedding the blood of the prophets.’

Matius 18:15

Restoring Christian Relationships

18:15 “If ⁴  your brother ⁵  sins, ⁶  go and show him his fault ⁷  when the two of you are alone. If he listens to you, you have regained your brother.

Matius 8:27

8:27 And the men ⁸  were amazed and said, ⁹  “What sort of person is this? Even the winds and the sea obey him!” ¹⁰ 

Matius 19:20

19:20 The young man said to him, “I have wholeheartedly obeyed ¹¹  all these laws. ¹²  What do I still lack?”

Matius 16:13

Peter’s Confession

16:13 When ¹³  Jesus came to the area of Caesarea Philippi, ¹⁴  he asked his disciples, ¹⁵  “Who do people say that the Son of Man is?”

Matius 19:17

19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.”

Matius 7:26

7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand.

Matius 9:10

9:10 As ¹⁶  Jesus ¹⁷  was having a meal ¹⁸  in Matthew’s ¹⁹  house, many tax collectors ²⁰  and sinners came and ate with Jesus and his disciples.

Matius 7:24

Hearing and Doing

7:24 “Everyone ²¹  who hears these words of mine and does them is like ²²  a wise man ²³  who built his house on rock.

Matius 25:15

25:15 To ²⁴  one he gave five talents, ²⁵  to another two, and to another one, each according to his ability. Then he went on his journey.

Matius 20:15

20:15 Am I not ²⁶  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ²⁷ 

Matius 2:16

2:16 When Herod ²⁸  saw that he had been tricked by the wise men, he became enraged. He sent men ²⁹  to kill all the children in Bethlehem ³⁰  and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men.

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. ³¹ 

Matius 2:12

2:12 After being warned in a dream not to return to Herod, ³²  they went back by another route to their own country.

Matius 16:24

16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, ³³  he must deny ³⁴  himself, take up his cross, ³⁵  and follow me.

Matius 27:65

27:65 Pilate said to them, “Take ³⁶  a guard of soldiers. Go and make it as secure as you can.”

Matius 16:15

16:15 He said to them, “But who do you say that I am?”

Matius 6:16

Proper Fasting

6:16 “When ³⁷  you fast, do not look sullen like the hypocrites, for they make their faces unattractive ³⁸  so that people will see them fasting. I tell you the truth, ³⁹  they have their reward.

Matius 6:24

6:24 “No one can serve two masters, for either he will hate ⁴⁰  the one and love the other, or he will be devoted to the one and despise ⁴¹  the other. You cannot serve God and money. ⁴² 

Matius 5:41

5:41 And if anyone forces you to go one mile, ⁴³  go with him two.

Matius 10:14

10:14 And if anyone will not welcome you or listen to your message, shake the dust off ⁴⁴  your feet as you leave that house or that town.

Matius 28:19

28:19 Therefore go ⁴⁵  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ⁴⁶ 

Matius 6:5

Private Prayer

6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues ⁴⁷  and on street corners so that people can see them. Truly I say to you, they have their reward.

Matius 21:31

21:31 Which of the two did his father’s will?” They said, “The first.” ⁴⁸  Jesus said to them, “I tell you the truth, ⁴⁹  tax collectors ⁵⁰  and prostitutes will go ahead of you into the kingdom of God!

Matius 17:20

17:20 He told them, “It was because of your little faith. I tell you the truth, ⁵¹  if you have faith the size of ⁵²  a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing ⁵³  will be impossible for you.”

Matius 13:29

13:29 But he said, ‘No, since in gathering the weeds you may uproot the wheat with them.

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ⁵⁴  I am with you ⁵⁵  always, to the end of the age.” ⁵⁶ 

Matius 24:15

The Abomination of Desolation

24:15 “So when you see the abomination of desolation ⁵⁷  – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),

Matius 23:16

23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. ⁵⁸  But whoever swears by the gold of the temple is bound by the oath.’

Matius 6:33

6:33 But above all pursue his kingdom ⁵⁹  and righteousness, and all these things will be given to you as well.

Matius 12:41

12:41 The people ⁶⁰  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ⁶¹  – and now, ⁶²  something greater than Jonah is here!

Matius 26:38

26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.”

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 ⁶³  the same way, the Son of Man will suffer at their hands.”

Matius 18:17

18:17 If ⁶⁴  he refuses to listen to them, tell it to the church. If ⁶⁵  he refuses to listen to the church, treat him like ⁶⁶  a Gentile ⁶⁷  or a tax collector. ⁶⁸ 

Matius 22:26

22:26 The second did the same, and the third, down to the seventh.

Matius 27:10

27:10 and they gave them for the potter’s field, as the Lord commanded me.” ⁶⁹ 

Matius 10:38

10:38 And whoever does not take up his cross ⁷⁰  and follow me is not worthy of me.

Matius 12:50

12:50 For whoever does the will of my Father in heaven is ⁷¹  my brother and sister and mother.”

Matius 18:7

18:7 Woe to the world because of stumbling blocks! It ⁷²  is necessary that stumbling blocks come, but woe to the person through whom they come.

Matius 26:39

26:39 Going a little farther, he threw himself down with his face to the ground and prayed, ⁷³  “My Father, if possible, ⁷⁴  let this cup ⁷⁵  pass from me! Yet not what I will, but what you will.”

Matius 7:21

Judgment of Pretenders

7:21 “Not everyone who says to me, ‘Lord, Lord,’ ⁷⁶  will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.

Matius 22:16

22:16 They sent to him their disciples along with the Herodians, ⁷⁷  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ⁷⁸  You do not court anyone’s favor because you show no partiality. ⁷⁹ 

Matius 12:37

12:37 For by your words you will be justified, and by your words you will be condemned.”

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. ⁸⁰ 

Matius 3:15

3:15 So Jesus replied ⁸¹  to him, “Let it happen now, ⁸²  for it is right for us to fulfill all righteousness.” Then John ⁸³  yielded ⁸⁴  to him.

Matius 15:28

15:28 Then ⁸⁵  Jesus answered her, “Woman, ⁸⁶  your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.

Matius 22:24

22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children ⁸⁷  for his brother.’ ⁸⁸ 

Matius 27:9

27:9 Then what was spoken by Jeremiah ⁸⁹  the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, ⁹⁰ 

Matius 11:3

11:3 “Are you the one who is to come, ⁹¹  or should we look for another?”

Matius 12:30

12:30 Whoever is not with me is against me, ⁹²  and whoever does not gather with me scatters. ⁹³ 

Matius 15:2

15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ⁹⁴  hands when they eat.” ⁹⁵ 

Matius 19:3

19:3 Then some Pharisees ⁹⁶  came to him in order to test him. They asked, “Is it lawful ⁹⁷  to divorce a wife for any cause?” ⁹⁸ 

Matius 21:40

21:40 Now when the owner of the vineyard comes, what will he do to those tenants?”

Matius 22:17

22:17 Tell us then, what do you think? Is it right ⁹⁹  to pay taxes ¹⁰⁰  to Caesar ¹⁰¹  or not?”

Matius 27:15

27:15 During the feast the governor was accustomed to release one prisoner to the crowd, ¹⁰²  whomever they wanted.

Matius 17:25

17:25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first, ¹⁰³  “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons ¹⁰⁴  or from foreigners?”

Matius 5:19

5:19 So anyone who breaks one of the least of these commands and teaches others ¹⁰⁵  to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.

Matius 12:4

12:4 how he entered the house of God and they ate ¹⁰⁶  the sacred bread, ¹⁰⁷  which was against the law ¹⁰⁸  for him or his companions to eat, but only for the priests? ¹⁰⁹ 

Matius 16:23

16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” ¹¹⁰ 

Matius 26:24

26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

Matius 27:6

27:6 The ¹¹¹  chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.”

Matius 25:21

25:21 His master answered, ¹¹²  ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’

Matius 25:23

25:23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’

[23:3]  ¹ tn Grk “for they say and do not do.”

[6:8]  ² tn Grk “So do not.” Here οὖν (oun) has not been translated.

[23:30]  ³ tn Grk “fathers” (so also in v. 32).

[18:15]  ⁴ tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.

[18:15]  ⁵ tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[18:15]  ⁶ tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 ˹ 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the mss were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these mss. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be original. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[18:15]  ⁷ tn Grk “go reprove him.”

[8:27]  ⁸ tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.

[8:27]  ⁹ tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[8:27]  ¹⁰ sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[19:20]  ¹¹ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[19:20]  ¹² tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[19:20]  sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command – to give away all he had – revealed that internally he loved money more than God.

[16:13]  ¹³ tn Here δέ (de) has not been translated.

[16:13]  ¹⁴ map For location see Map1 C1; Map2 F4.

[16:13]  ¹⁵ tn Grk “he asked his disciples, saying.” The participle λέγων (legwn) is redundant and has been left untranslated.

[9:10]  ¹⁶ tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[9:10]  ¹⁷ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[9:10]  ¹⁸ tn Grk “was reclining at table.”

[9:10]  sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[9:10]  ¹⁹ tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.

[9:10]  ²⁰ sn See the note on tax collectors in 5:46.

[7:24]  ²¹ tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.

[7:24]  ²² tn Grk “will be like.” The same phrase occurs in v. 26.

[7:24]  ²³ tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.

[25:15]  ²⁴ tn Here καί (kai) has not been translated.

[25:15]  ²⁵ sn A talent was equal to 6000 denarii. See the note on this term in 18:24.

[20:15]  ²⁶ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ²⁷ tn Grk “Is your eye evil because I am good?”

[2:16]  ²⁸ sn See the note on King Herod in 2:1. Note the fulfillment of the prophecy given by the angel in 2:13.

[2:16]  ²⁹ tn Or “soldiers.”

[2:16]  ³⁰ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[18:16]  ³¹ sn A quotation from Deut 19:15.

[2:12]  ³² sn See the note on King Herod in 2:1.

[16:24]  ³³ tn Grk “to come after me.”

[16:24]  ³⁴ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[16:24]  ³⁵ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[27:65]  ³⁶ tn Grk “You have a guard.”

[6:16]  ³⁷ tn Here δέ (de) has not been translated.

[6:16]  ³⁸ tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”

[6:16]  ³⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[6:24]  ⁴⁰ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[6:24]  ⁴¹ tn Or “and treat [the other] with contempt.”

[6:24]  ⁴² tn Grk “God and mammon.”

[6:24]  sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.

[5:41]  ⁴³ sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them.

[10:14]  ⁴⁴ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[28:19]  ⁴⁵ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ⁴⁶ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[6:5]  ⁴⁷ sn See the note on synagogues in 4:23.

[21:31]  ⁴⁸ tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western mss (D it). But the reading is so hard as to be nearly impossible. One can only suspect some tampering with the text, extreme carelessness on the part of the scribe, or possibly a recognition of the importance of not shaming one’s parent in public. (Any of these reasons is not improbable with this texttype, and with codex D in particular.) The other two major variants are more difficult to assess. Essentially, the responses make sense (the son who does his father’s will is the one who changes his mind after saying “no”): (2) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. But here, the first son is called the one who does his father’s will (unlike the Western reading). This is the reading found in (א) C L W (Z) 0102 0281 ˹ 33 Ï and several versional witnesses. (3) The first son says “yes” but does not go, and the second son says “no” but later has a change of heart. This is the reading found in B Θ Ë¹³ 700 and several versional witnesses. Both of these latter two readings make good sense and have significantly better textual support than the first reading. The real question, then, is this: Is the first son or the second the obedient one? If one were to argue simply from the parabolic logic, the second son would be seen as the obedient one (hence, the third reading). The first son would represent the Pharisees (or Jews) who claim to obey God, but do not (cf. Matt 23:3). This accords well with the parable of the prodigal son (in which the oldest son represents the unbelieving Jews). Further, the chronological sequence of the second son being obedient fits well with the real scene: Gentiles and tax collectors and prostitutes were not, collectively, God’s chosen people, but they did repent and come to God, while the Jewish leaders claimed to be obedient to God but did nothing. At the same time, the external evidence is weaker for this reading (though stronger than the first reading), not as widespread, and certainly suspect because of how neatly it fits. One suspects scribal manipulation at this point. Thus the second reading looks to be superior to the other two on both external and transcriptional grounds. But what about intrinsic evidence? One can surmise that Jesus didn’t always give predictable responses. In this instance, he may well have painted a picture in which the Pharisees saw themselves as the first son, only to stun them with his application (v. 32).

[21:31]  ⁴⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:31]  ⁵⁰ sn See the note on tax collectors in 5:46.

[17:20]  ⁵¹ tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.

[17:20]  ⁵² tn Grk “faith as,” “faith like.”

[17:20]  ⁵³ tn Here καί (kai) has not been translated.

[28:20]  ⁵⁴ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ⁵⁵ 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]  ⁵⁶ 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.

[24:15]  ⁵⁷ sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:14, 19, 24; Rev 3:10).

[23:16]  ⁵⁸ tn Grk “Whoever swears by the temple, it is nothing.”

[6:33]  ⁵⁹ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[6:33]  sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[12:41]  ⁶⁰ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).

[12:41]  ⁶¹ tn Grk “at the preaching of Jonah.”

[12:41]  ⁶² tn Grk “behold.”

[17:12]  ⁶³ tn Here καί (kai) has not been translated.

[18:17]  ⁶⁴ tn Here δέ (de) has not been translated.

[18:17]  ⁶⁵ tn Here δέ (de) has not been translated.

[18:17]  ⁶⁶ tn Grk “let him be to you as.”

[18:17]  ⁶⁷ tn Or “a pagan.”

[18:17]  ⁶⁸ sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.

[27:10]  ⁶⁹ sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.

[10:38]  ⁷⁰ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection.

[12:50]  ⁷¹ tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.

[18:7]  ⁷² tn Grk “For it.” Here γάρ (gar) has not been translated.

[26:39]  ⁷³ tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[26:39]  ⁷⁴ tn Grk “if it is possible.”

[26:39]  ⁷⁵ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[7:21]  ⁷⁶ 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.

[22:16]  ⁷⁷ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ⁷⁸ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ⁷⁹ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”

[16:27]  ⁸⁰ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[3:15]  ⁸¹ tn Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”

[3:15]  ⁸² tn Grk “Permit now.”

[3:15]  ⁸³ tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.

[3:15]  ⁸⁴ tn Or “permitted him.”

[15:28]  ⁸⁵ tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.

[15:28]  ⁸⁶ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[22:24]  ⁸⁷ tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).

[22:24]  ⁸⁸ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[27:9]  ⁸⁹ tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.

[27:9]  ⁹⁰ tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).

[11:3]  ⁹¹ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.

[12:30]  ⁹² sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[12:30]  ⁹³ sn For the image of scattering, see Pss. Sol. 17:18.

[15:2]  ⁹⁴ tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ⁹⁵ tn Grk “when they eat bread.”

[19:3]  ⁹⁶ tn Grk “And Pharisees.”

[19:3]  sn See the note on Pharisees in 3:7.

[19:3]  ⁹⁷ tc ‡ Most mss have either ἀνθρώπῳ (anqrwpw, “for a man” [so א² C D W Θ 087 Ë^1,13 33 Ï latt]) or ἀνδρί (andri, “for a husband” [1424^c pc]) before the infinitive ἀπολῦσαι (apolusai, “to divorce”). The latter reading is an assimilation to the parallel in Mark; the former reading may have been motivated by the clarification needed (especially to give the following αὐτοῦ [autou, “his”] an antecedent). But a few significant mss (א* B L Γ 579 [700] 1424* pc) have neither noun. As the harder reading, it seems to best explain the rise of the others. NA²⁷, however, reads ἀνθρώπῳ here.

[19:3]  ⁹⁸ sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.

[22:17]  ⁹⁹ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[22:17]  ¹⁰⁰ tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.

[22:17]  sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.

[22:17]  ¹⁰¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[27:15]  ¹⁰² sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).

[17:25]  ¹⁰³ tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[17:25]  ¹⁰⁴ sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.

[5:19]  ¹⁰⁵ tn Grk “teaches men” ( in a generic sense, people).

[12:4]  ¹⁰⁶ tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì⁷⁰ C D L W Θ Ë^1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).

[12:4]  ¹⁰⁷ tn Grk “the bread of presentation.”

[12:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5.

[12:4]  ¹⁰⁸ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[12:4]  ¹⁰⁹ sn See 1 Sam 21:1-6.

[16:23]  ¹¹⁰ tn Grk “people.”

[27:6]  ¹¹¹ tn Here δέ (de) has not been translated.

[25:21]  ¹¹² tn Grk “His master said to him.”