Matius 2:11

2:11 As they came into the house and saw the child with Mary his mother, they bowed down ¹  and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, ²  and myrrh. ³ 

Matius 3:3-4

3:3 For he is the one about whom Isaiah the prophet had spoken: ⁴ 

“The voice ⁵  of one shouting in the wilderness,

‘Prepare the way for the Lord, make ⁶  his paths straight.’” ⁷ 

3:4 Now John wore clothing made from camel’s hair with a leather belt around his waist, and his diet consisted of locusts and wild honey. ⁸ 

Matius 4:24

4:24 So a report about him spread throughout Syria. People ⁹  brought to him all who suffered with various illnesses and afflictions, those who had seizures, ¹⁰  paralytics, and those possessed by demons, ¹¹  and he healed them.

Matius 5:20

5:20 For I tell you, unless your righteousness goes beyond that of the experts in the law ¹²  and the Pharisees, ¹³  you will never enter the kingdom of heaven.

Matius 5:32

5:32 But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.

Matius 6:1

Pure-hearted Giving

6:1 “Be ¹⁴  careful not to display your righteousness merely to be seen by people. ¹⁵  Otherwise you have no reward with your Father in heaven.

Matius 7:21

Judgment of Pretenders

7:21 “Not everyone who says to me, ‘Lord, Lord,’ ¹⁶  will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.

Matius 7:25

7:25 The rain fell, the flood ¹⁷  came, and the winds beat against that house, but it did not collapse because it had been founded on rock.

Matius 8:8

8:8 But the centurion replied, ¹⁸  “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed.

Matius 8:20

8:20 Jesus said to him, “Foxes have dens, and the birds in the sky ¹⁹  have nests, but the Son of Man has no place to lay his head.” ²⁰ 

Matius 8:28

Healing the Gadarene Demoniacs

8:28 When he came to the other side, to the region of the Gadarenes, ²¹  two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way.

Matius 8:32

8:32 And he said, ²²  “Go!” So ²³  they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water.

Matius 9:2

9:2 Just then ²⁴  some people ²⁵  brought to him a paralytic lying on a stretcher. ²⁶  When Jesus saw their ²⁷  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ²⁸ 

Matius 9:6

9:6 But so that you may know ²⁹  that the Son of Man ³⁰  has authority on earth to forgive sins” – then he said to the paralytic ³¹  – “Stand up, take your stretcher, and go home.” ³² 

Matius 9:18

Restoration and Healing

9:18 As he was saying these things, a ruler came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.”

Matius 9:28

9:28 When ³³  he went into the house, the blind men came to him. Jesus ³⁴  said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.”

Matius 10:23

10:23 Whenever ³⁵  they persecute you in one place, ³⁶  flee to another. I tell you the truth, ³⁷  you will not finish going through all the towns ³⁸  of Israel before the Son of Man comes.

Matius 10:28

10:28 Do ³⁹  not be afraid of those who kill the body ⁴⁰  but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. ⁴¹ 

Matius 11:10

11:10 This is the one about whom it is written:

‘Look, I am sending my messenger ahead of you, ⁴² 

who will prepare your way before you.’ ⁴³ 

Matius 12:42

12:42 The queen of the South ⁴⁴  will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ⁴⁵  something greater than Solomon is here!

Matius 13:19

13:19 When anyone hears the word about the kingdom and does not understand it, the evil one ⁴⁶  comes and snatches what was sown in his heart; ⁴⁷  this is the seed sown along the path.

Matius 13:23

13:23 But as for the seed sown on good soil, this is the person who hears the word and understands. He bears fruit, yielding a hundred, sixty, or thirty times what was sown.” ⁴⁸ 

Matius 13:54

13:54 Then ⁴⁹  he came to his hometown ⁵⁰  and began to teach the people ⁵¹  in their synagogue. ⁵²  They ⁵³  were astonished and said, “Where did this man get such wisdom and miraculous powers?

Matius 16:18

16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades ⁵⁴  will not overpower it.

Matius 16:26-27

16:26 For what does it benefit a person ⁵⁵  if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life? 16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. ⁵⁶ 

Matius 17:20

17:20 He told them, “It was because of your little faith. I tell you the truth, ⁵⁷  if you have faith the size of ⁵⁸  a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing ⁵⁹  will be impossible for you.”

Matius 19:5

19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? ⁶⁰ 

Matius 19:17

19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.”

Matius 21:23

The Authority of Jesus

21:23 Now after Jesus ⁶¹  entered the temple courts, ⁶²  the chief priests and elders of the people came up to him as he was teaching and said, “By what authority ⁶³  are you doing these things, and who gave you this authority?”

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 22:24-25

22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children ⁶⁴  for his brother.’ ⁶⁵  22:25 Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother.

Matius 23:13

23:13 “But woe to you, experts in the law ⁶⁶  and you Pharisees, hypocrites! ⁶⁷  You keep locking people out of the kingdom of heaven! ⁶⁸  For you neither enter nor permit those trying to enter to go in.

Matius 24:29

The Arrival of the Son of Man

24:29 “Immediately ⁶⁹  after the suffering ⁷⁰  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. ⁷¹ 

Matius 24:38

24:38 For in those days before the flood, people ⁷²  were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark.

Matius 24:43

24:43 But understand this: If the owner of the house had known at what time of night the thief ⁷³  was coming, he would have been alert and would not have let his house be broken into.

Matius 24:45

The Faithful and Wise Slave

24:45 “Who then is the faithful and wise slave, ⁷⁴  whom the master has put in charge of his household, to give the other slaves ⁷⁵  their food at the proper time?

Matius 25:21

25:21 His master answered, ⁷⁶  ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’

Matius 25:23

25:23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’

Matius 25:34

25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.

Matius 26:18

26:18 He ⁷⁷  said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’”

Matius 27:9

27:9 Then what was spoken by Jeremiah ⁷⁸  the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, ⁷⁹ 

Matius 27:46

27:46 At ⁸⁰  about three o’clock Jesus shouted with a loud voice, ⁸¹  “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” ⁸² 

Matius 27:49

27:49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.” ⁸³ 

Matius 28:7

28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He ⁸⁴  is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!”

[2:11]  ¹ tn Grk “they fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[2:11]  ² sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).

[2:11]  ³ sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.

[3:3]  ⁴ tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legonto") is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.

[3:3]  ⁵ tn Or “A voice.”

[3:3]  ⁶ sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.

[3:3]  ⁷ sn A quotation from Isa 40:3.

[3:4]  ⁸ sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions, and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.

[4:24]  ⁹ tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).

[4:24]  ¹⁰ tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).

[4:24]  ¹¹ tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.

[5:20]  ¹² tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[5:20]  ¹³ sn See the note on Pharisees in 3:7.

[6:1]  ¹⁴ 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]  ¹⁵ tn Grk “before people in order to be seen by them.”

[7:21]  ¹⁶ 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.

[7:25]  ¹⁷ tn Grk “the rivers.”

[8:8]  ¹⁸ tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[8:20]  ¹⁹ 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]  ²⁰ 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).

[8:28]  ²¹ tc The textual tradition here is quite complicated. A number of mss (B C [Δ] Θ al sy^s,p,h) read “Gadarenes,” which is the better reading here. Many other mss (א² L W Ë^1,13 Ï [sy^hmg] bo) have “Gergesenes.” Others (892^c latt sy^hmg sa mae) have “Gerasenes,” which is the reading followed in Luke 8:26. The difference between Matthew and Luke may be due to uses of variant regional terms.

[8:28]  sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

[8:32]  ²² tn Grk “And he said to them.”

[8:32]  ²³ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[9:2]  ²⁴ tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.

[9:2]  ²⁵ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ²⁶ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[9:2]  ²⁷ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[9:2]  ²⁸ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[9:6]  ²⁹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[9:6]  ³⁰ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[9:6]  ³¹ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[9:6]  ³² tn Grk “to your house.”

[9:28]  ³³ tn Here δέ (de) has not been translated.

[9:28]  ³⁴ 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.

[10:23]  ³⁵ tn Here δέ (de) has not been translated.

[10:23]  ³⁶ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ³⁷ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ³⁸ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[10:28]  ³⁹ tn Here καί (kai) has not been translated.

[10:28]  ⁴⁰ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[10:28]  ⁴¹ sn See the note on the word hell in 5:22.

[11:10]  ⁴² tn Grk “before your face” (an idiom).

[11:10]  ⁴³ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[12:42]  ⁴⁴ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[12:42]  ⁴⁵ tn Grk “behold.”

[13:19]  ⁴⁶ sn Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has “Satan,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[13:19]  ⁴⁷ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[13:23]  ⁴⁸ tn The Greek is difficult to translate because it switches from a generic “he” to three people within this generic class (thus, something like: “Who indeed bears fruit and yields, in one instance a hundred times, in another, sixty times, in another, thirty times”).

[13:54]  ⁴⁹ tn Here καί (kai) has been translated as “Then.”

[13:54]  ⁵⁰ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[13:54]  ⁵¹ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[13:54]  ⁵² sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

[13:54]  ⁵³ tn Grk “synagogue, so that they.” Here ὥστε (Jwste) has not been translated. Instead a new sentence was started in the translation.

[16:18]  ⁵⁴ tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).

[16:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14). Some translations render this by its modern equivalent, “hell”; others see it as a reference to the power of death.

[16:26]  ⁵⁵ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[16:27]  ⁵⁶ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[17:20]  ⁵⁷ tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.

[17:20]  ⁵⁸ tn Grk “faith as,” “faith like.”

[17:20]  ⁵⁹ tn Here καί (kai) has not been translated.

[19:5]  ⁶⁰ sn A quotation from Gen 2:24.

[21:23]  ⁶¹ tn Grk “he.”

[21:23]  ⁶² tn Grk “the temple.”

[21:23]  ⁶³ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1

[22:24]  ⁶⁴ tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).

[22:24]  ⁶⁵ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[23:13]  ⁶⁶ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:13]  ⁶⁷ 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]  ⁶⁸ tn Grk “because you are closing the kingdom of heaven before people.”

[24:29]  ⁶⁹ tn Here δέ (de) has not been translated.

[24:29]  ⁷⁰ tn Traditionally, “tribulation.”

[24:29]  ⁷¹ 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.

[24:38]  ⁷² tn Grk “they,” but in an indefinite sense, “people.”

[24:43]  ⁷³ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[24:45]  ⁷⁴ tn See the note on the word “slave” in 8:9.

[24:45]  ⁷⁵ tn Grk “give them.”

[25:21]  ⁷⁶ tn Grk “His master said to him.”

[26:18]  ⁷⁷ tn Here δέ (de) has not been translated.

[27:9]  ⁷⁸ tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.

[27:9]  ⁷⁹ tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).

[27:46]  ⁸⁰ tn Here δέ (de) has not been translated.

[27:46]  ⁸¹ tn Grk “with a loud voice, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[27:46]  ⁸² sn A quotation from Ps 22:1.

[27:49]  ⁸³ tc Early and important mss (א B C L Γ pc) have another sentence at the end of this verse: “And another [soldier] took a spear and pierced him in the side, and water and blood flowed out.” This comment finds such a strong parallel in John 19:34 that it was undoubtedly lifted from the Fourth Gospel by early, well-meaning scribes and inserted into Matt 27:49. Consequently, even though the support for the shorter reading (A D W Θ Ë^1,13 33 Ï lat sy sa bo) is not nearly as impressive, internal considerations on its behalf are compelling.

[28:7]  ⁸⁴ tn Grk “And behold he.” 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).