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 5:21

Anger and Murder

5:21 “You have heard that it was said to an older generation, ¹  ‘Do not murder,’ ²  and ‘whoever murders will be subjected to judgment.’

Matius 5:31

Divorce

5:31 “It was said, ‘Whoever divorces his wife must give her a legal document.’ ³ 

Matius 5:46

5:46 For if you love those who love you, what reward do you have? Even the tax collectors ⁴  do the same, don’t they?

Matius 6:14

6:14 “For if you forgive others ⁵  their sins, your heavenly Father will also forgive you.

Matius 6:22

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

Matius 7:17

7:17 In the same way, every good tree bears good fruit, but the bad ⁷  tree bears bad fruit.

Matius 7:19

7:19 Every tree that does not bear good fruit is cut down and thrown into the fire.

Matius 8:5-6

Healing the Centurion’s Servant

8:5 When he entered Capernaum, ⁸  a centurion ⁹  came to him asking for help: ¹⁰  8:6 “Lord, ¹¹  my servant ¹²  is lying at home paralyzed, in terrible anguish.”

Matius 8:14

Healings at Peter’s House

8:14 Now ¹³  when Jesus entered Peter’s house, he saw his mother-in-law lying down, ¹⁴  sick with a fever.

Matius 9:34

9:34 But the Pharisees ¹⁵  said, “By the ruler ¹⁶  of demons he casts out demons.” ¹⁷ 

Matius 11:12

11:12 From ¹⁸  the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. ¹⁹ 

Matius 13:42

13:42 They will throw them into the fiery furnace, ²⁰  where there will be weeping and gnashing of teeth.

Matius 13:50

13:50 and throw them into the fiery furnace, ²¹  where there will be weeping and gnashing of teeth.

Matius 15:3

15:3 He answered them, ²²  “And why do you disobey the commandment of God because of your tradition?

Matius 15:20

15:20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.” ²³ 

Matius 15:27

15:27 “Yes, Lord,” she replied, ²⁴  “but even the dogs eat the crumbs that fall from their masters’ table.”

Matius 17:14

The Disciples’ Failure to Heal

17:14 When ²⁵  they came to the crowd, a man came to him, knelt before him,

Matius 19:6

19:6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.”

Matius 19:30

19:30 But many who are first will be last, and the last first.

Matius 20:9

20:9 When those hired about five o’clock came, each received a full day’s pay. ²⁶ 

Matius 21:3

21:3 If anyone says anything to you, you are to say, ‘The Lord needs them,’ ²⁷  and he will send them at once.”

Matius 21:22

21:22 And whatever you ask in prayer, if you believe, ²⁸  you will receive.”

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, ²⁹  saying, ‘They will respect my son.’

Matius 21:40

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

Matius 22:43

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

Matius 23:26

23:26 Blind Pharisee! First clean the inside of the cup, ³⁰  so that the outside may become clean too!

Matius 24:32

The Parable of the Fig Tree

24:32 “Learn ³¹  this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near.

Matius 24:51

24:51 and will cut him in two, ³²  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Matius 25:18

25:18 But the one who had received one talent went out and dug a hole in the ground and hid his master’s money in it.

Matius 25:30

25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’

Matius 26:5

26:5 But they said, “Not during the feast, so that there won’t be a riot among the people.” ³³ 

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 27:1

Jesus Brought Before Pilate

27:1 When ³⁴  it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him.

[5:21]  ¹ tn Grk “to the ancient ones.”

[5:21]  ² sn A quotation from Exod 20:13; Deut 5:17.

[5:31]  ³ sn A quotation from Deut 24:1.

[5:46]  ⁴ 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.

[6:14]  ⁵ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”

[6:22]  ⁶ 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”).

[7:17]  ⁷ tn Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28).

[8:5]  ⁸ 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.

[8:5]  map For location see Map1 D2; Map2 C3; Map3 B2.

[8:5]  ⁹ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.

[8:5]  ¹⁰ sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.

[8:6]  ¹¹ tn Grk “and saying, ‘Lord.’” The participle λέγων (legwn) at the beginning of v. 6 is redundant in English and has not been translated.

[8:6]  ¹² tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant (Luke 7:7 uses the more common term δοῦλος, doulos). See L&N 87.77.

[8:14]  ¹³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:14]  ¹⁴ tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.

[9:34]  ¹⁵ sn See the note on Pharisees in 3:7.

[9:34]  ¹⁶ tn Or “prince.”

[9:34]  ¹⁷ 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.

[11:12]  ¹⁸ tn Here δέ (de) has not been translated.

[11:12]  ¹⁹ 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.

[13:42]  ²⁰ sn A quotation from Dan 3:6.

[13:50]  ²¹ sn An allusion to Dan 3:6.

[15:3]  ²² tn Grk “But answering, he said to them.”

[15:20]  ²³ tn Grk “but to eat with unwashed hands does not defile a person.”

[15:27]  ²⁴ tn Grk “she said.”

[17:14]  ²⁵ tn Here καί (kai) has not been translated.

[20:9]  ²⁶ tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.

[21:3]  ²⁷ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[21:22]  ²⁸ tn Grk “believing”; the participle here is conditional.

[21:37]  ²⁹ sn The owner’s decision to send his son represents God sending Jesus.

[23:26]  ³⁰ tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 ˹³ 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë¹ 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* ˹³ al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.

[24:32]  ³¹ tn Here δέ (de) has not been translated.

[24:51]  ³² tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[26:5]  ³³ sn The suggestion here is that Jesus was too popular to openly arrest him.

[27:1]  ³⁴ tn Here δέ (de) has not been translated.