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 5:44

5:44 But I say to you, love your enemy and ¹  pray for those who persecute you,

Matius 5:46

5:46 For if you love those who love you, what reward do you have? Even the tax collectors ²  do the same, don’t they?

Matius 6:22

6:22 “The eye is the lamp of the body. If then your eye is healthy, ³  your whole body will be full of light.

Matius 8:18

Challenging Professed Followers

8:18 Now when Jesus saw a large crowd ⁴  around him, he gave orders to go to the other side of the lake. ⁵ 

Matius 8:21

8:21 Another ⁶  of the ⁷  disciples said to him, “Lord, let me first go and bury my father.”

Matius 9:1

Healing and Forgiving a Paralytic

9:1 After getting into a boat he crossed to the other side and came to his own town. ⁸ 

Matius 9:23

9:23 When Jesus entered the ruler’s house and saw the flute players and the disorderly crowd,

Matius 9:34

9:34 But the Pharisees ⁹  said, “By the ruler ¹⁰  of demons he casts out demons.” ¹¹ 

Matius 10:17

10:17 Beware ¹²  of people, because they will hand you over to councils ¹³  and flog ¹⁴  you in their synagogues. ¹⁵ 

Matius 11:3

11:3 “Are you the one who is to come, ¹⁶  or should we look for another?”

Matius 11:12

11:12 From ¹⁷  the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. ¹⁸ 

Matius 11:17

11:17 ‘We played the flute for you, yet you did not dance; ¹⁹ 

we wailed in mourning, ²⁰  yet you did not weep.’

Matius 11:22

11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you!

Matius 11:24

11:24 But I tell you, it will be more bearable for the region of Sodom ²¹  on the day of judgment than for you!”

Matius 12:37

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

Matius 13:25

13:25 But while everyone was sleeping, an enemy came and sowed weeds ²²  among the wheat and went away.

Matius 13:40

13:40 As ²³  the weeds are collected and burned with fire, so it will be at the end of the age.

Matius 13:49

13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous

Matius 14:5

14:5 Although ²⁴  Herod ²⁵  wanted to kill John, ²⁶  he feared the crowd because they accepted John as a prophet.

Matius 15:1

Breaking Human Traditions

15:1 Then Pharisees ²⁷  and experts in the law ²⁸  came from Jerusalem ²⁹  to Jesus and said, ³⁰ 

Matius 17:26

17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons ³¹  are free.

Matius 18:30

18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt.

Matius 18:34

18:34 And in anger his lord turned him over to the prison guards to torture him ³²  until he repaid all he owed.

Matius 19:8

19:8 Jesus ³³  said to them, “Moses permitted you to divorce your wives because of your hard hearts, ³⁴  but from the beginning it was not this way.

Matius 19:11

19:11 He ³⁵  said to them, “Not everyone can accept this statement, except those to whom it has been given.

Matius 20:32

20:32 Jesus stopped, called them, and said, “What do you want me to do for you?”

Matius 21:17

21:17 And leaving them, he went out of the city to Bethany and spent the night there.

Matius 21:36-37

21:36 Again he sent other slaves, more than the first, and they treated them the same way. 21:37 Finally he sent his son to them, ³⁶  saying, ‘They will respect my son.’

Matius 22:8-9

22:8 Then he said to his slaves, ‘The wedding is ready, but the ones who had been invited were not worthy. 22:9 So go into the main streets and invite everyone you find to the wedding banquet.’

Matius 22:34

The Greatest Commandment

22:34 Now when the Pharisees ³⁷  heard that he had silenced the Sadducees, ³⁸  they assembled together. ³⁹ 

Matius 22:43

22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

Matius 25:36

25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’

Matius 26:8

26:8 When ⁴⁰  the disciples saw this, they became indignant and said, “Why this waste?

Matius 26:60

26:60 But they did not find anything, though many false witnesses came forward. Finally ⁴¹  two came forward

Matius 27:15

27:15 During the feast the governor was accustomed to release one prisoner to the crowd, ⁴²  whomever they wanted.

Matius 27:23

27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”

Matius 27:66

27:66 So ⁴³  they went with the soldiers ⁴⁴  of the guard and made the tomb secure by sealing the stone.

Matius 28:12

28:12 After ⁴⁵  they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers,

[5:44]  ¹ tc Most mss ([D] L [W] Θ Ë¹³ 33 Ï lat) read “bless those who curse you, do good to those who hate you, and pray for those who mistreat you,” before “those who persecute you.” But this is surely a motivated reading, importing the longer form of this aphorism from Luke 6:27-28. The shorter text is found in א B ˹ pc sa, as well as several fathers and versional witnesses.

[5:46]  ² sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

[6:22]  ³ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[8:18]  ⁴ tc ‡ Codex B and some Sahidic mss read simply ὄχλον (oclon, “crowd”), the reading that NA²⁷ follows; the first hand of א, as well as ˹ and a few others, has ὄχλους (oclous, “crowds”); other witnesses read πολὺν ὄχλον (polun oclon, “a large crowd”). But the reading most likely to be original seems to be πολλούς ὄχλους (pollou" oclou"). It is found in א² C L Θ 0233 ˹³ 33 Ï lat; it is judged to be superior on internal grounds (the possibility of accidental omission of πολλούς/πολύν in isolated witnesses) and, to a lesser extent, external grounds (geographically widespread, various texttypes). For reasons of English style, however, this phrase has been translated as “a large crowd.”

[8:18]  ⁵ tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

[8:21]  ⁶ tn Here δέ (de) has not been translated.

[8:21]  ⁷ tc ‡ Most mss (C L W Θ 0250 Ë^1,13 Ï lat sy mae bo) read αὐτοῦ (autou, “his”) here, but the earliest witnesses, א and B (along with 33 and a few others), lack it. The addition may have been a motivated reading to clarify whose disciples were in view. NA²⁷ includes the pronoun in brackets, indicating doubt as to its authenticity.

[9:1]  ⁸ sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.

[9:34]  ⁹ sn See the note on Pharisees in 3:7.

[9:34]  ¹⁰ tn Or “prince.”

[9:34]  ¹¹ tc Although codex Cantabrigiensis (D), along with a few other Western versional and patristic witnesses, lacks this verse, virtually all other witnesses have it. The Western text’s reputation for free alterations as well as the heightened climax if v. 33 concludes this pericope explains why these witnesses omitted the verse.

[10:17]  ¹² tn Here δέ (de) has not been translated.

[10:17]  ¹³ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[10:17]  ¹⁴ tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[10:17]  ¹⁵ sn See the note on synagogues in 4:23.

[11:3]  ¹⁶ 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.

[11:12]  ¹⁷ tn Here δέ (de) has not been translated.

[11:12]  ¹⁸ 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.

[11:17]  ¹⁹ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 18-19) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[11:17]  ²⁰ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[11:24]  ²¹ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.

[13:25]  ²² tn Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).

[13:40]  ²³ tn Grk “Therefore as.” Here οὖν (oun) has not been translated.

[14:5]  ²⁴ tn Here καί (kai) has not been translated.

[14:5]  ²⁵ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[14:5]  ²⁶ tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.

[15:1]  ²⁷ sn See the note on Pharisees in 3:7.

[15:1]  ²⁸ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[15:1]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:1]  ³⁰ tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.

[17:26]  ³¹ sn See the note on the phrase their sons in the previous verse.

[18:34]  ³² tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.

[19:8]  ³³ tc A few important mss (א Φ pc) have the name “Jesus” here, but it is probably not original. Nevertheless, this translation routinely specifies the referents of pronouns to improve clarity, so that has been done here.

[19:8]  tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[19:8]  ³⁴ tn Grk “heart” (a collective singular).

[19:11]  ³⁵ tn Here δέ (de) has not been translated.

[21:37]  ³⁶ sn The owner’s decision to send his son represents God sending Jesus.

[22:34]  ³⁷ sn See the note on Pharisees in 3:7.

[22:34]  ³⁸ sn See the note on Sadducees in 3:7.

[22:34]  ³⁹ tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.

[26:8]  ⁴⁰ tn Here δέ (de) has not been translated.

[26:60]  ⁴¹ tn Here δέ (de) has not been translated.

[27:15]  ⁴² 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).

[27:66]  ⁴³ tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.

[27:66]  ⁴⁴ tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.

[28:12]  ⁴⁵ tn Here καί (kai) has not been translated.