Matius 2:17

2:17 Then what was spoken by Jeremiah the prophet was fulfilled:

Matius 4:14-15

4:14 so that what was spoken by Isaiah the prophet would be fulfilled: ¹ 

4:15 “Land of Zebulun and land of Naphtali,

the way by the sea, beyond the Jordan, Galilee of the Gentiles –

Matius 6:13

6:13 And do not lead us into temptation, ²  but deliver us from the evil one. ³ 

Matius 8:1

Cleansing a Leper

8:1 After he came down from the mountain, large crowds followed him.

Matius 9:21

9:21 For she kept saying to herself, ⁴  “If only I touch his cloak, I will be healed.” ⁵ 

Matius 10:3

10:3 Philip and Bartholomew; ⁶  Thomas ⁷  and Matthew the tax collector; ⁸  James the son of Alphaeus, and Thaddaeus; ⁹ 

Matius 12:6

12:6 I ¹⁰  tell you that something greater than the temple is here.

Matius 12:17

12:17 This fulfilled what was spoken by Isaiah the prophet: ¹¹ 

Matius 15:6

15:6 he does not need to honor his father.’ ¹²  You have nullified the word of God on account of your tradition.

Matius 17:13

17:13 Then the disciples understood that he was speaking to them about John the Baptist.

Matius 21:4

21:4 This ¹³  took place to fulfill what was spoken by the prophet: ¹⁴ 

Matius 21:39-40

21:39 So ¹⁵  they seized him, ¹⁶  threw him out of the vineyard, ¹⁷  and killed him. 21:40 Now when the owner of the vineyard comes, what will he do to those tenants?”

Matius 22:19

22:19 Show me the coin used for the tax.” So ¹⁸  they brought him a denarius. ¹⁹ 

Matius 24:17

24:17 The one on the roof ²⁰  must not come down ²¹  to take anything out of his house,

Matius 24:30

24:30 Then ²²  the sign of the Son of Man will appear in heaven, ²³  and ²⁴  all the tribes of the earth will mourn. They ²⁵  will see the Son of Man arriving on the clouds of heaven ²⁶  with power and great glory.

Matius 25:5

25:5 When ²⁷  the bridegroom was delayed a long time, they all became drowsy and fell asleep.

Matius 27:10

27:10 and they gave them for the potter’s field, as the Lord commanded me.” ²⁸ 

Matius 28:4

28:4 The ²⁹  guards were shaken and became like dead men because they were so afraid of him.

[4:14]  ¹ tn The redundant participle λέγοντος (legontos) has not been translated here.

[6:13]  ² tn Or “into a time of testing.”

[6:13]  sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.

[6:13]  ³ tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

[6:13]  tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.

[9:21]  ⁴ tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.

[9:21]  ⁵ tn Grk “saved.”

[9:21]  sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Mark 5:28 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”

[10:3]  ⁶ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[10:3]  ⁷ sn This is the “doubting Thomas” of John 20:24-29.

[10:3]  ⁸ sn See the note on tax collectors in 5:46.

[10:3]  ⁹ tc Witnesses differ on the identification of the last disciple mentioned in v. 3: He is called Λεββαῖος (Lebbaio", “Lebbaeus”) in D, Judas Zelotes in it, and not present in sy^s. The Byzantine text, along with a few others (C^[*^],2 L W Θ Ë¹ 33 Ï), conflates earlier readings by calling him “Lebbaeus, who was called Thaddaeus,” while codex 13 pc conflate by way of transposition (“Thaddaeus, who was called Lebbaeus”). But excellent witnesses of the earliest texttypes (א B ˹³ 892 pc lat co) call him merely Θαδδαῖος (Qaddaio", “Thaddaeus”), a reading which, because of this support, is most likely correct.

[12:6]  ¹⁰ tn Here δέ (de) has not been translated.

[12:17]  ¹¹ tn Grk “so that what was said by Isaiah the prophet would be fulfilled, saying.” This final clause, however, is part of one sentence in Greek (vv. 15b-17) and is thus not related only to v. 16. The participle λέγοντος (legontos) is redundant and has not been translated.

[15:6]  ¹² tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:6]  tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.

[15:6]  sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).

[21:4]  ¹³ tn Here δέ (de) has not been translated.

[21:4]  ¹⁴ tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.

[21:39]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.

[21:39]  ¹⁶ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[21:39]  ¹⁷ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[22:19]  ¹⁸ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[22:19]  ¹⁹ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[22:19]  sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it.

[24:17]  ²⁰ sn On the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[24:17]  ²¹ sn The swiftness and devastation of the judgment will require a swift escape. There will be no time to come down from the roof and pick up anything from inside one’s home.

[24:30]  ²² tn Here καί (kai) has not been translated.

[24:30]  ²³ tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

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

[24:30]  ²⁵ tn Here καί (kai) has not been translated.

[24:30]  ²⁶ sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.

[25:5]  ²⁷ tn Here δέ (de) has not been translated.

[27:10]  ²⁸ sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.

[28:4]  ²⁹ tn Here δέ (de) has not been translated.