Matius 3:10

3:10 Even now the ax is laid at ¹  the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

Matius 4:4

4:4 But he answered, ²  “It is written, ‘Man ³  does not live ⁴  by bread alone, but by every word that comes from the mouth of God.’” ⁵ 

Matius 4:25

4:25 And large crowds followed him from Galilee, the Decapolis, ⁶  Jerusalem, ⁷  Judea, and beyond the Jordan River. ⁸ 

Matius 5:18

5:18 I ⁹  tell you the truth, ¹⁰  until heaven and earth pass away not the smallest letter or stroke of a letter ¹¹  will pass from the law until everything takes place.

Matius 6:18

6:18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.

Matius 6:31

6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’

Matius 8:33

8:33 The ¹²  herdsmen ran off, went into the town, ¹³  and told everything that had happened to the demon-possessed men.

Matius 9:5

9:5 Which is easier, ¹⁴  to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’?

Matius 9:27

Healing the Blind and Mute

9:27 As Jesus went on from there, two blind men followed him, shouting, ¹⁵  “Have mercy ¹⁶  on us, Son of David!” ¹⁷ 

Matius 10:19

10:19 Whenever ¹⁸  they hand you over for trial, do not worry about how to speak or what to say, ¹⁹  for what you should say will be given to you at that time. ²⁰ 

Matius 12:4

12:4 how he entered the house of God and they ate ²¹  the sacred bread, ²²  which was against the law ²³  for him or his companions to eat, but only for the priests? ²⁴ 

Matius 12:7

12:7 If ²⁵  you had known what this means: ‘I want mercy and not sacrifice,’ ²⁶  you would not have condemned the innocent.

Matius 13:39

13:39 and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels.

Matius 13:52

13:52 Then he said to them, “Therefore every expert in the law ²⁷  who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”

Matius 15:22

15:22 A ²⁸  Canaanite woman from that area came ²⁹  and cried out, ³⁰  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”

Matius 15:31

15:31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.

Matius 16:1

The Demand for a Sign

16:1 Now when the Pharisees ³¹  and Sadducees ³²  came to test Jesus, ³³  they asked him to show them a sign from heaven. ³⁴ 

Matius 17:9

17:9 As they were coming down from the mountain, Jesus commanded them, ³⁵  “Do not tell anyone about the vision until the Son of Man is raised from the dead.”

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 ³⁶  the same way, the Son of Man will suffer at their hands.”

Matius 18:7

18:7 Woe to the world because of stumbling blocks! It ³⁷  is necessary that stumbling blocks come, but woe to the person through whom they come.

Matius 18:13

18:13 And if he finds it, I tell you the truth, ³⁸  he will rejoice more over it than over the ninety-nine that did not go astray.

Matius 20:19

20:19 and will turn him over to the Gentiles to be mocked and flogged severely ³⁹  and crucified. ⁴⁰  Yet ⁴¹  on the third day, he will be raised.”

Matius 21:13

21:13 And he said to them, “It is written, ‘My house will be called a house of prayer,’ ⁴²  but you are turning it into a den ⁴³  of robbers!” ⁴⁴ 

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 21:41

21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”

Matius 23:29

23:29 “Woe to you, experts in the law ⁴⁵  and you Pharisees, hypocrites! You ⁴⁶  build tombs for the prophets and decorate the graves ⁴⁷  of the righteous.

Matius 24:9

Persecution of Disciples

24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations ⁴⁸  because of my name. ⁴⁹ 

Matius 24:43

24:43 But understand this: If the owner of the house had known at what time of night the thief ⁵⁰  was coming, he would have been alert and would not have let his house be broken into.

Matius 26:7

26:7 a woman came to him with an alabaster jar ⁵¹  of expensive perfumed oil, ⁵²  and she poured it on his head as he was at the table. ⁵³ 

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 26:51

26:51 But ⁵⁴  one of those with Jesus grabbed ⁵⁵  his sword, drew it out, and struck the high priest’s slave, ⁵⁶  cutting off his ear.

Matius 26:56

26:56 But this has happened so that ⁵⁷  the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

Matius 27:6

27:6 The ⁵⁸  chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.”

Matius 27:32

The Crucifixion

27:32 As ⁵⁹  they were going out, they found a man from Cyrene named Simon, whom they forced ⁶⁰  to carry his cross. ⁶¹ 

Matius 27:40

27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! ⁶²  If you are God’s Son, come down ⁶³  from the cross!”

Matius 28:1

The Resurrection

28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.

Matius 28:9

28:9 But ⁶⁴  Jesus met them, saying, “Greetings!” They ⁶⁵  came to him, held on to his feet and worshiped him.

Matius 28:19

28:19 Therefore go ⁶⁶  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ⁶⁷ 

[3:10]  ¹ sn Laid at the root. That is, placed and aimed, ready to begin cutting.

[4:4]  ² tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

[4:4]  ³ tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ⁴ tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).

[4:4]  ⁵ sn A quotation from Deut 8:3.

[4:25]  ⁶ tn Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[4:25]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:25]  ⁸ 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”).

[5:18]  ⁹ tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.

[5:18]  ¹⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[5:18]  ¹¹ tn Grk “Not one iota or one serif.”

[5:18]  sn The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).

[8:33]  ¹² tn Here δέ (de) has not been translated.

[8:33]  ¹³ tn Or “city.” But see the sn on “Gadarenes” in 8:28.

[9:5]  ¹⁴ 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.

[9:27]  ¹⁵ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:27]  ¹⁶ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[9:27]  ¹⁷ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[10:19]  ¹⁸ tn Here δέ (de) has not been translated.

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

[10:19]  ²⁰ tn Grk “in that hour.”

[12:4]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ sn See 1 Sam 21:1-6.

[12:7]  ²⁵ tn Here δέ (de) has not been translated.

[12:7]  ²⁶ sn A quotation from Hos 6:6 (see also Matt 9:13).

[13:52]  ²⁷ tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].

[15:22]  ²⁸ tn Grk “And behold a Canaanite.” 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).

[15:22]  ²⁹ tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ³⁰ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[16:1]  ³¹ sn See the note on Pharisees in 3:7.

[16:1]  ³² sn See the note on Sadducees in 3:7.

[16:1]  ³³ tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.

[16:1]  ³⁴ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[17:9]  ³⁵ tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[17:12]  ³⁶ tn Here καί (kai) has not been translated.

[18:7]  ³⁷ tn Grk “For it.” Here γάρ (gar) has not been translated.

[18:13]  ³⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[20:19]  ³⁹ tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[20:19]  ⁴⁰ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[20:19]  ⁴¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[21:13]  ⁴² sn A quotation from Isa 56:7.

[21:13]  ⁴³ tn Or “a hideout” (see L&N 1.57).

[21:13]  ⁴⁴ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[23:29]  ⁴⁵ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:29]  ⁴⁶ tn Grk “Because you.” Here ὅτι (Joti) has not been translated.

[23:29]  ⁴⁷ tn Or perhaps “the monuments” (see L&N 7.75-76).

[24:9]  ⁴⁸ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:9]  ⁴⁹ sn See Matt 5:10-12; 1 Cor 1:25-31.

[24:43]  ⁵⁰ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[26:7]  ⁵¹ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[26:7]  ⁵² tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205).

[26:7]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[26:7]  ⁵³ tn Grk “as he was reclining at table.”

[26:7]  sn 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.

[26:51]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ tn See the note on the word “slave” in 8:9.

[26:56]  ⁵⁷ tn Grk “But so that”; the verb “has happened” is implied.

[27:6]  ⁵⁸ tn Here δέ (de) has not been translated.

[27:32]  ⁵⁹ tn Here δέ (de) has not been translated.

[27:32]  ⁶⁰ tn Or “conscripted”; or “pressed into service.”

[27:32]  ⁶¹ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[27:40]  ⁶² sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.

[27:40]  ⁶³ tc ‡ Many important witnesses (א* A D pc it sy^[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א² B L W Θ 0250 Ë^1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA²⁷ puts the καί in brackets, indicating doubts as to its authenticity.

[28:9]  ⁶⁴ tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. 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).

[28:9]  ⁶⁵ tn Here δέ (de) has not been translated.

[28:19]  ⁶⁶ 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]  ⁶⁷ 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.