Matius 3:2

3:2 “Repent, ¹  for the kingdom of heaven is near.”

Matius 3:16-17

3:16 After ²  Jesus was baptized, just as he was coming up out of the water, the ³  heavens ⁴  opened ⁵  and he saw the Spirit of God descending like a dove ⁶  and coming on him. 3:17 And ⁷  a voice from heaven said, ⁸  “This is my one dear Son; ⁹  in him ¹⁰  I take great delight.” ¹¹ 

Matius 4:17

4:17 From that time Jesus began to preach this message: ¹²  “Repent, for the kingdom of heaven is near.”

Matius 5:3

5:3 “Blessed ¹³  are the poor in spirit, ¹⁴  for the kingdom of heaven belongs ¹⁵  to them.

Matius 5:10

5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.

Matius 5:12

5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matius 5:16

5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

Matius 5:18-20

5:18 I ¹⁶  tell you the truth, ¹⁷  until heaven and earth pass away not the smallest letter or stroke of a letter ¹⁸  will pass from the law until everything takes place. 5:19 So anyone who breaks one of the least of these commands and teaches others ¹⁹  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. 5:20 For I tell you, unless your righteousness goes beyond that of the experts in the law ²⁰  and the Pharisees, ²¹  you will never enter the kingdom of heaven.

Matius 5:34

5:34 But I say to you, do not take oaths at all – not by heaven, because it is the throne of God,

Matius 5:45

5:45 so that you may be like ²²  your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

Matius 6:1

Pure-hearted Giving

6:1 “Be ²³  careful not to display your righteousness merely to be seen by people. ²⁴  Otherwise you have no reward with your Father in heaven.

Matius 6:9-10

6:9 So pray this way: ²⁵ 

Our Father ²⁶  in heaven, may your name be honored, ²⁷ 

6:10 may your kingdom come, ²⁸ 

may your will be done on earth as it is in heaven.

Matius 6:20

6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal.

Matius 6:26

6:26 Look at the birds in the sky: ²⁹  They do not sow, or reap, or gather into barns, yet your heavenly Father feeds ³⁰  them. Aren’t you more valuable ³¹  than they are?

Matius 7:11

7:11 If you then, although you are evil, ³²  know how to give good gifts to your children, how much more will your Father in heaven give good gifts ³³  to those who ask him!

Matius 7:21

Judgment of Pretenders

7:21 “Not everyone who says to me, ‘Lord, Lord,’ ³⁴  will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.

Matius 8:11

8:11 I tell you, many will come from the east and west to share the banquet ³⁵  with Abraham, Isaac, and Jacob ³⁶  in the kingdom of heaven,

Matius 8:20

8:20 Jesus said to him, “Foxes have dens, and the birds in the sky ³⁷  have nests, but the Son of Man has no place to lay his head.” ³⁸ 

Matius 10:7

10:7 As you go, preach this message: ‘The kingdom of heaven is near!’

Matius 10:32-33

10:32 “Whoever, then, acknowledges ³⁹  me before people, I will acknowledge ⁴⁰  before my Father in heaven. 10:33 But whoever denies me before people, I will deny him also before my Father in heaven.

Matius 11:11-12

11:11 “I tell you the truth, ⁴¹  among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least ⁴²  in the kingdom of heaven is greater than he is. 11:12 From ⁴³  the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. ⁴⁴ 

Matius 11:23

11:23 And you, Capernaum, ⁴⁵  will you be exalted to heaven? ⁴⁶  No, you will be thrown down to Hades! ⁴⁷  For if the miracles done among you had been done in Sodom, it would have continued to this day.

Matius 11:25

Jesus’ Invitation

11:25 At that time Jesus said, ⁴⁸  “I praise ⁴⁹  you, Father, Lord ⁵⁰  of heaven and earth, because ⁵¹  you have hidden these things from the wise ⁵²  and intelligent, and revealed them to little children.

Matius 12:50

12:50 For whoever does the will of my Father in heaven is ⁵³  my brother and sister and mother.”

Matius 13:11

13:11 He replied, ⁵⁴  “You have been given ⁵⁵  the opportunity to know ⁵⁶  the secrets ⁵⁷  of the kingdom of heaven, but they have not.

Matius 13:24

The Parable of the Weeds

13:24 He presented them with another parable: ⁵⁸  “The kingdom of heaven is like a person who sowed good seed in his field.

Matius 13:31-33

The Parable of the Mustard Seed

13:31 He gave ⁵⁹  them another parable: ⁶⁰  “The kingdom of heaven is like a mustard seed ⁶¹  that a man took and sowed in his field. 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, ⁶²  so that the wild birds ⁶³  come and nest in its branches.” ⁶⁴ 

The Parable of the Yeast

13:33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed with ⁶⁵  three measures ⁶⁶  of flour until all the dough had risen.” ⁶⁷ 

Matius 13:44-45

Parables on the Kingdom of Heaven

13:44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field.

13:45 “Again, the kingdom of heaven is like a merchant searching for fine pearls.

Matius 13:47

13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish.

Matius 13:52

13:52 Then he said to them, “Therefore every expert in the law ⁶⁸  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 14:19

14:19 Then ⁶⁹  he instructed the crowds to sit down on the grass. He took the five loaves and two fish, and looking up to heaven he gave thanks and broke the loaves. He gave them to the disciples, ⁷⁰  who in turn gave them to the crowds. ⁷¹ 

Matius 16:1-3

The Demand for a Sign

16:1 Now when the Pharisees ⁷²  and Sadducees ⁷³  came to test Jesus, ⁷⁴  they asked him to show them a sign from heaven. ⁷⁵  16:2 He ⁷⁶  said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’ 16:3 and in the morning, ‘It will be stormy today, because the sky is red and darkening.’ ⁷⁷  You know how to judge correctly the appearance of the sky, ⁷⁸  but you cannot evaluate the signs of the times.

Matius 16:17

16:17 And Jesus answered him, ⁷⁹  “You are blessed, Simon son of Jonah, because flesh and blood ⁸⁰  did not reveal this to you, but my Father in heaven!

Matius 16:19

16:19 I will give you the keys of the kingdom of heaven. Whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.”

Matius 18:1

Questions About the Greatest

18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?”

Matius 18:3-4

18:3 and said, “I tell you the truth, ⁸¹  unless you turn around and become like little children, ⁸²  you will never ⁸³  enter the kingdom of heaven! 18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven.

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 18:14

18:14 In the same way, your Father in heaven is not willing that one of these little ones be lost.

Matius 18:18-19

18:18 “I tell you the truth, ⁸⁴  whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven. 18:19 Again, I tell you the truth, ⁸⁵  if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. ⁸⁶ 

Matius 18:23

The Parable of the Unforgiving Slave

18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. ⁸⁷ 

Matius 19:12

19:12 For there are some eunuchs who were that way from birth, ⁸⁸  and some who were made eunuchs ⁸⁹  by others, ⁹⁰  and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.”

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.” ⁹¹ 

Matius 19:21

19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money ⁹²  to the poor, and you will have treasure ⁹³  in heaven. Then come, follow me.”

Matius 19:23

19:23 Then Jesus said to his disciples, “I tell you the truth, ⁹⁴  it will be hard for a rich person to enter the kingdom of heaven!

Matius 20:1

Workers in the Vineyard

20:1 “For the kingdom of heaven is like a landowner ⁹⁵  who went out early in the morning to hire workers for his vineyard.

Matius 21:25

21:25 Where did John’s baptism come from? From heaven or from people?” ⁹⁶  They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

Matius 22:2

22:2 “The kingdom of heaven can be compared to a king who gave a wedding banquet for his son.

Matius 22:30

22:30 For in the resurrection they neither marry nor are given in marriage, but are like angels ⁹⁷  in heaven.

Matius 23:13

23:13 “But woe to you, experts in the law ⁹⁸  and you Pharisees, hypocrites! ⁹⁹  You keep locking people out of the kingdom of heaven! ¹⁰⁰  For you neither enter nor permit those trying to enter to go in.

Matius 23:22

23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.

Matius 24:29-31

The Arrival of the Son of Man

24:29 “Immediately ¹⁰¹  after the suffering ¹⁰²  of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. ¹⁰³  24:30 Then ¹⁰⁴  the sign of the Son of Man will appear in heaven, ¹⁰⁵  and ¹⁰⁶  all the tribes of the earth will mourn. They ¹⁰⁷  will see the Son of Man arriving on the clouds of heaven ¹⁰⁸  with power and great glory. 24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven ¹⁰⁹  to the other.

Matius 24:35-36

24:35 Heaven and earth will pass away, but my words will never pass away. ¹¹⁰ 

Be Ready!

24:36 “But as for that day and hour no one knows it – not even the angels in heaven ¹¹¹  – except the Father alone.

Matius 25:1

The Parable of the Ten Virgins

25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

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 ¹¹²  of the Power ¹¹³  and coming on the clouds of heaven.” ¹¹⁴ 

Matius 28:2

28:2 Suddenly there was a severe earthquake, for an angel of the Lord ¹¹⁵  descending from heaven came and rolled away the stone and sat on it.

Matius 28:18

28:18 Then Jesus came up and said to them, ¹¹⁶  “All authority in heaven and on earth has been given to me.

[3:2]  ¹ tn Grk “and saying, ‘Repent.’” The participle λέγων (legwn) at the beginning of v. 2 is redundant in English and has not been translated.

[3:16]  ² tn Here δέ (de) has not been translated.

[3:16]  ³ tn Grk “behold the heavens.” 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).

[3:16]  ⁴ tn Or “sky.” The Greek word οὐρανός (ourano") may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 17.

[3:16]  ⁵ tc ‡ αὐτῷ (autw, “to/before him”) is found in the majority of witnesses (א¹ C D^s L W 0233 Ë^1,13 33 Ï lat), perhaps added as a point of clarification or emphasis. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[3:16]  ⁶ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[3:17]  ⁷ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ⁸ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  ⁹ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:17]  sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.

[3:17]  ¹⁰ tn Grk “in whom.”

[3:17]  ¹¹ tn Or “with whom I am well pleased.”

[3:17]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[4:17]  ¹² tn Grk “and to say.”

[5:3]  ¹³ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[5:3]  ¹⁴ sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[5:3]  ¹⁵ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.

[5:18]  ¹⁶ tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.

[5:18]  ¹⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[5:18]  ¹⁸ 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).

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

[5:20]  ²⁰ tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[5:20]  ²¹ sn See the note on Pharisees in 3:7.

[5:45]  ²² tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.

[6:1]  ²³ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

[6:1]  ²⁴ tn Grk “before people in order to be seen by them.”

[6:9]  ²⁵ sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ²⁶ sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ²⁷ tn Grk “hallowed be your name.”

[6:10]  ²⁸ sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[6:26]  ²⁹ 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).

[6:26]  ³⁰ tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[6:26]  ³¹ tn Grk “of more value.”

[7:11]  ³² tn The participle ὄντες (ontes) has been translated concessively.

[7:11]  ³³ sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.

[7:21]  ³⁴ 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.

[8:11]  ³⁵ tn Grk “and recline at table,” as 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. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.

[8:11]  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.

[8:11]  ³⁶ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:20]  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).

[8:20]  ³⁸ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[10:32]  ³⁹ tn Or “confesses.”

[10:32]  ⁴⁰ tn Grk “I will acknowledge him also.”

[10:32]  sn This acknowledgment will take place at the judgment. On Jesus and judgment, see Luke 22:69; Acts 10:42-43; 17:31.

[11:11]  ⁴¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:11]  ⁴² sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[11:12]  ⁴³ tn Here δέ (de) has not been translated.

[11:12]  ⁴⁴ tn Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16.

[11:23]  ⁴⁵ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[11:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[11:23]  ⁴⁶ tn The interrogative particle introducing this question expects a negative reply.

[11:23]  ⁴⁷ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).

[11:25]  ⁴⁸ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ⁴⁹ tn Or “thank.”

[11:25]  ⁵⁰ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[11:25]  ⁵¹ tn Or “that.”

[11:25]  ⁵² sn See 1 Cor 1:26-31.

[12:50]  ⁵³ tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.

[13:11]  ⁵⁴ tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:11]  ⁵⁵ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[13:11]  ⁵⁶ tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[13:11]  ⁵⁷ tn Grk “the mysteries.”

[13:11]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[13:24]  ⁵⁸ tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[13:31]  ⁵⁹ tn Grk “put before.”

[13:31]  ⁶⁰ tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[13:31]  ⁶¹ sn The mustard seed was noted for its tiny size.

[13:32]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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.

[13:33]  ⁶⁵ tn Grk “hid in.”

[13:33]  ⁶⁶ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:33]  ⁶⁷ tn Grk “it was all leavened.”

[13:33]  sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

[13:52]  ⁶⁸ 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].

[14:19]  ⁶⁹ tn Here καί (kai) has been translated as “Then.”

[14:19]  ⁷⁰ tn Grk “And after instructing the crowds to recline for a meal on the grass, after taking the five loaves and the two fish, after looking up to heaven, he gave thanks, and after breaking the loaves he gave them to the disciples.” Although most of the participles are undoubtedly attendant circumstance, there are but two indicative verbs – “he gave thanks” and “he gave.” The structure of the sentence thus seems to focus on these two actions and has been translated accordingly.

[14:19]  ⁷¹ tn Grk “to the disciples, and the disciples to the crowds.”

[16:1]  ⁷² sn See the note on Pharisees in 3:7.

[16:1]  ⁷³ sn See the note on Sadducees in 3:7.

[16:1]  ⁷⁴ tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.

[16:1]  ⁷⁵ 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.

[16:2]  ⁷⁶ tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.

[16:3]  ⁷⁷ tn Or “red and gloomy” (L&N 14.56).

[16:3]  ⁷⁸ tn Grk “The face of the sky you know how to discern.”

[16:17]  ⁷⁹ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ⁸⁰ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[18:3]  ⁸¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:3]  ⁸² sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.

[18:3]  ⁸³ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[18:18]  ⁸⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:19]  ⁸⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:19]  ⁸⁶ 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.

[18:23]  ⁸⁷ tn See the note on the word “slave” in 8:9.

[19:12]  ⁸⁸ tn Grk “from the womb of the mother” (an idiom).

[19:12]  ⁸⁹ tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).

[19:12]  ⁹⁰ tn Grk “people.”

[19:14]  ⁹¹ 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.

[19:21]  ⁹² tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[19:21]  ⁹³ sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[19:23]  ⁹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[20:1]  ⁹⁵ sn The term landowner here refers to the owner and manager of a household.

[21:25]  ⁹⁶ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[21:25]  sn The question is whether John’s ministry was of divine or human origin.

[22:30]  ⁹⁷ tc Most witnesses have “of God” after “angels,” although some mss read ἄγγελοι θεοῦ (angeloi qeou; א L ˹³ {28} 33 892 1241 1424 al) while others have ἄγγελοι τοῦ θεοῦ (angeloi tou qeou; W 0102 0161 Ï). Whether with or without the article, the reading “of God” appears to be motivated as a natural expansion. A few important witnesses lack the adjunct (B D Θ {0233} ˹ 700 {sa}); this coupled with strong internal evidence argues for the shorter reading.

[22:30]  sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[23:13]  ⁹⁸ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:13]  ⁹⁹ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).

[23:13]  ¹⁰⁰ tn Grk “because you are closing the kingdom of heaven before people.”

[24:29]  ¹⁰¹ tn Here δέ (de) has not been translated.

[24:29]  ¹⁰² tn Traditionally, “tribulation.”

[24:29]  ¹⁰³ sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[24:30]  ¹⁰⁴ tn Here καί (kai) has not been translated.

[24:30]  ¹⁰⁵ tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[24:30]  ¹⁰⁶ tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.

[24:30]  ¹⁰⁷ tn Here καί (kai) has not been translated.

[24:30]  ¹⁰⁸ sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.

[24:31]  ¹⁰⁹ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[24:35]  ¹¹⁰ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

[24:36]  ¹¹¹ tc ‡ Some important witnesses, including early Alexandrian and Western mss (א*^,2 B D Θ Ë¹³ pc it vg^mss Ir^lat Hier^mss), have the additional words οὐδὲ ὁ υἱός (oude Jo Juios, “nor the son”) here. Although the shorter reading (which lacks this phrase) is suspect in that it seems to soften the prophetic ignorance of Jesus, the final phrase (“except the Father alone”) already implies this. Further, the parallel in Mark 13:32 has οὐδὲ ὁ υἱός, with almost no witnesses lacking the expression. Hence, it is doubtful that the absence of “neither the Son” is due to the scribes. In keeping with Matthew’s general softening of Mark’s harsh statements throughout his Gospel, it is more likely that the absence of “neither the Son” is part of the original text of Matthew, being an intentional change on the part of the author. Further, this shorter reading is supported by the first corrector of א as well as L W ˹ 33 Ï vg sy co Hier^mss. Admittedly, the external evidence is not as impressive for the shorter reading, but it best explains the rise of the other reading (in particular, how does one account for virtually no mss excising οὐδὲ ὁ υἱός at Mark 13:32 if such an absence here is due to scribal alteration? Although scribes were hardly consistent, for such a theologically significant issue at least some consistency would be expected on the part of a few scribes). Nevertheless, NA²⁷ includes οὐδὲ ὁ υἱός here.

[26:64]  ¹¹² 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]  ¹¹³ 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]  ¹¹⁴ sn An allusion to Dan 7:13 (see also Matt 24:30).

[28:2]  ¹¹⁵ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[28:18]  ¹¹⁶ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.