Matius 3:15

3:15 So Jesus replied ¹  to him, “Let it happen now, ²  for it is right for us to fulfill all righteousness.” Then John ³  yielded ⁴  to him.

Matius 5:39

5:39 But I say to you, do not resist the evildoer. ⁵  But whoever strikes you on the ⁶  right cheek, turn the other to him as well.

Matius 7:12

7:12 In ⁷  everything, treat others as you would want them ⁸  to treat you, ⁹  for this fulfills ¹⁰  the law and the prophets.

Matius 8:33

8:33 The ¹¹  herdsmen ran off, went into the town, ¹²  and told everything that had happened to the demon-possessed men.

Matius 9:14

The Superiority of the New

9:14 Then John’s ¹³  disciples came to Jesus ¹⁴  and asked, “Why do we and the Pharisees ¹⁵  fast often, ¹⁶  but your disciples don’t fast?”

Matius 9:28

9:28 When ¹⁷  he went into the house, the blind men came to him. Jesus ¹⁸  said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.”

Matius 9:33

9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!”

Matius 9:35

Workers for the Harvest

9:35 Then Jesus went throughout all the towns ¹⁹  and villages, teaching in their synagogues, ²⁰  preaching the good news of the kingdom, and healing every kind of disease and sickness. ²¹ 

Matius 10:5

10:5 Jesus sent out these twelve, instructing them as follows: ²²  “Do not go to Gentile regions ²³  and do not enter any Samaritan town. ²⁴ 

Matius 10:21

10:21 “Brother ²⁵  will hand over brother to death, and a father his child. Children will rise against ²⁶  parents and have them put to death.

Matius 10:26

Fear God, Not Man

10:26 “Do ²⁷  not be afraid of them, for nothing is hidden ²⁸  that will not be revealed, ²⁹  and nothing is secret that will not be made known.

Matius 10:28

10:28 Do ³⁰  not be afraid of those who kill the body ³¹  but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. ³² 

Matius 13:2

13:2 And such a large crowd gathered around him that he got into a boat to sit while ³³  the whole crowd stood on the shore.

Matius 13:13

13:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand.

Matius 13:21

13:21 But he has no root in himself and does not endure; ³⁴  when ³⁵  trouble or persecution comes because of the word, immediately he falls away.

Matius 13:32

13:32 It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes a tree, ³⁶  so that the wild birds ³⁷  come and nest in its branches.” ³⁸ 

Matius 13:34

The Purpose of Parables

13:34 Jesus spoke all these things in parables to the crowds; he did not speak to them without a parable.

Matius 13:36

Explanation for the Disciples

13:36 Then he left the crowds and went into the house. And his disciples came to him saying, “Explain to us the parable of the weeds in the field.”

Matius 13:52

13:52 Then he said to them, “Therefore every expert in the law ³⁹  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 14:9

14:9 Although it grieved the king, ⁴⁰  because of his oath and the dinner guests he commanded it to be given.

Matius 15:12

15:12 Then the disciples came to him and said, “Do you know that when the Pharisees ⁴¹  heard this saying they were offended?”

Matius 16:1

The Demand for a Sign

16:1 Now when the Pharisees ⁴²  and Sadducees ⁴³  came to test Jesus, ⁴⁴  they asked him to show them a sign from heaven. ⁴⁵ 

Matius 17:2

17:2 And he was transfigured before them. ⁴⁶  His ⁴⁷  face shone like the sun, and his clothes became white as light.

Matius 18:10

The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.

Matius 18:19

18:19 Again, I tell you the truth, ⁴⁸  if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. ⁴⁹ 

Matius 18:21

18:21 Then Peter came to him and said, “Lord, how many times must I forgive my brother ⁵⁰  who sins against me? As many as seven times?”

Matius 19:9

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

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 23:18

23:18 And, ‘Whoever swears by the altar is bound by nothing. ⁵¹  But if anyone swears by the gift on it he is bound by the oath.’

Matius 25:45

25:45 Then he will answer them, ⁵²  ‘I tell you the truth, ⁵³  just as you did not do it for one of the least of these, you did not do it for me.’

Matius 26:15

26:15 and said, “What will you give me to betray him into your hands?” ⁵⁴  So they set out thirty silver coins for him.

Matius 26:50

26:50 Jesus ⁵⁵  said to him, “Friend, do what you are here to do.” Then they came and took hold ⁵⁶  of Jesus and arrested him.

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 26:69

Peter’s Denials

26:69 Now Peter was sitting outside in the courtyard. A ⁵⁸  slave girl ⁵⁹  came to him and said, “You also were with Jesus the Galilean.”

Matius 26:75

26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. ⁶⁰ 

Matius 27:19

27:19 As ⁶¹  he was sitting on the judgment seat, ⁶²  his wife sent a message ⁶³  to him: ⁶⁴  “Have nothing to do with that innocent man; ⁶⁵  I have suffered greatly as a result of a dream ⁶⁶  about him today.”

Matius 27:32

The Crucifixion

27:32 As ⁶⁷  they were going out, they found a man from Cyrene named Simon, whom they forced ⁶⁸  to carry his cross. ⁶⁹ 

Matius 28:9

28:9 But ⁷⁰  Jesus met them, saying, “Greetings!” They ⁷¹  came to him, held on to his feet and worshiped him.

[3:15]  ¹ 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]  ² tn Grk “Permit now.”

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

[3:15]  ⁴ tn Or “permitted him.”

[5:39]  ⁵ tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).

[5:39]  ⁶ tc ‡ Many mss (B D K L Δ Θ Ë¹³ 565 579 700 1424 pm) have σου (sou) here (“your right cheek”), but many others lack the pronoun (א W ˹ 33 892 1241 pm). The pronoun was probably added by way of clarification. NA²⁷ has σου in brackets, indicating doubt as to its authenticity.

[7:12]  ⁷ tn Grk “Therefore in.” Here οὖν (oun) has not been translated.

[7:12]  ⁸ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[7:12]  ⁹ sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.

[7:12]  ¹⁰ tn Grk “is.”

[8:33]  ¹¹ tn Here δέ (de) has not been translated.

[8:33]  ¹² tn Or “city.” But see the sn on “Gadarenes” in 8:28.

[9:14]  ¹³ sn John refers to John the Baptist.

[9:14]  ¹⁴ tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.

[9:14]  ¹⁵ sn See the note on Pharisees in 3:7.

[9:14]  ¹⁶ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[9:28]  ¹⁷ tn Here δέ (de) has not been translated.

[9:28]  ¹⁸ tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.

[9:35]  ¹⁹ tn Or “cities.”

[9:35]  ²⁰ sn See the note on synagogues in 4:23.

[9:35]  ²¹ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[10:5]  ²² tn Grk “instructing them, saying.”

[10:5]  ²³ tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.

[10:5]  ²⁴ tn Grk “town [or city] of the Samaritans.”

[10:21]  ²⁵ tn Here δέ (de) has not been translated.

[10:21]  ²⁶ tn Or “will rebel against.”

[10:26]  ²⁷ tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.

[10:26]  ²⁸ tn Or “concealed.”

[10:26]  ²⁹ sn I.e., be revealed by God. The passive voice here and in the next verb see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known.

[10:28]  ³⁰ tn Here καί (kai) has not been translated.

[10:28]  ³¹ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[10:28]  ³² sn See the note on the word hell in 5:22.

[13:2]  ³³ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[13:21]  ³⁴ tn Grk “is temporary.”

[13:21]  ³⁵ tn Here δέ (de) has not been translated.

[13:32]  ³⁶ sn This is rhetorical hyperbole, since technically a mustard plant is not a tree. This could refer to one of two types of mustard plant popular in Palestine and would be either ten or twenty-five ft (3 or 7.5 m) tall.

[13:32]  ³⁷ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:32]  ³⁸ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[13:52]  ³⁹ 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].

[14:9]  ⁴⁰ 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.

[15:12]  ⁴¹ sn See the note on Pharisees in 3:7.

[16:1]  ⁴² sn See the note on Pharisees in 3:7.

[16:1]  ⁴³ sn See the note on Sadducees in 3:7.

[16:1]  ⁴⁴ tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.

[16:1]  ⁴⁵ 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.

[17:2]  ⁴⁶ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[17:2]  ⁴⁷ tn Here καί (kai) has not been translated.

[18:19]  ⁴⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:19]  ⁴⁹ tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.

[18:21]  ⁵⁰ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.

[23:18]  ⁵¹ tn Grk “Whoever swears by the altar, it is nothing.”

[25:45]  ⁵² tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[25:45]  ⁵³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:15]  ⁵⁴ tn Grk “What will you give to me, and I will betray him to you?”

[26:50]  ⁵⁵ tn Here δέ (de) has not been translated.

[26:50]  ⁵⁶ tn Grk “and put their hands on Jesus.”

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

[26:69]  ⁵⁸ tn Here καί (kai) has not been translated.

[26:69]  ⁵⁹ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[26:75]  ⁶⁰ sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.

[27:19]  ⁶¹ tn Here δέ (de) has not been translated.

[27:19]  ⁶² tn Or “the judge’s seat.”

[27:19]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[27:19]  ⁶³ tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[27:19]  ⁶⁴ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ⁶⁵ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ⁶⁶ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

[27:32]  ⁶⁷ tn Here δέ (de) has not been translated.

[27:32]  ⁶⁸ tn Or “conscripted”; or “pressed into service.”

[27:32]  ⁶⁹ 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.

[28:9]  ⁷⁰ 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]  ⁷¹ tn Here δέ (de) has not been translated.