Matius 2:5

2:5 “In Bethlehem of Judea,” they said, “for it is written this way by the prophet:

Matius 2:19

The Return to Nazareth

2:19 After Herod ¹  had died, an ²  angel of the Lord ³  appeared in a dream to Joseph in Egypt

Matius 4:13

4:13 While in Galilee, he moved from Nazareth ⁴  to make his home in Capernaum ⁵  by the sea, ⁶  in the region of Zebulun and Naphtali,

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 5:36

5:36 Do not take an oath by your head, because you are not able to make one hair white or black.

Matius 6:7

6:7 When ⁷  you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard.

Matius 6:9-10

6:9 So pray this way: ⁸ 

Our Father ⁹  in heaven, may your name be honored, ¹⁰ 

6:10 may your kingdom come, ¹¹ 

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

Matius 7:15

A Tree and Its Fruit

7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. ¹² 

Matius 8:6

8:6 “Lord, ¹³  my servant ¹⁴  is lying at home paralyzed, in terrible anguish.”

Matius 9:4

9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts?

Matius 10:15

10:15 I tell you the truth, ¹⁵  it will be more bearable for the region of Sodom and Gomorrah ¹⁶  on the day of judgment than for that town!

Matius 10:17

10:17 Beware ¹⁷  of people, because they will hand you over to councils ¹⁸  and flog ¹⁹  you in their synagogues. ²⁰ 

Matius 10:20

10:20 For it is not you speaking, but the Spirit of your Father speaking through you.

Matius 11:2

Jesus and John the Baptist

11:2 Now when John ²¹  heard in prison about the deeds Christ ²²  had done, he sent his disciples to ask a question: ²³ 

Matius 11:20

Woes on Unrepentant Cities

11:20 Then Jesus began to criticize openly the cities ²⁴  in which he had done many of his miracles, because they did not repent.

Matius 12:19

12:19 He will not quarrel or cry out,

nor will anyone hear his voice in the streets.

Matius 12:28

12:28 But if I cast out demons by the Spirit of God, then the kingdom of God ²⁵  has already overtaken ²⁶  you.

Matius 13:1

The Parable of the Sower

13:1 On that day after Jesus went out of the house, he sat by the lake.

Matius 13:3

13:3 He ²⁷  told them many things in parables, ²⁸  saying: “Listen! ²⁹  A sower went out to sow. ³⁰ 

Matius 13:34

The Purpose of Parables

13:34 Jesus spoke all these things in parables to the crowds; he did not speak to them without a parable.

Matius 13:40

13:40 As ³¹  the weeds are collected and burned with fire, so it will be at the end of the age.

Matius 15:33

15:33 The disciples said to him, “Where can we get enough bread in this desolate place to satisfy so great a crowd?”

Matius 16:8

16:8 When Jesus learned of this, ³²  he said, “You who have such little faith! ³³  Why are you arguing ³⁴  among yourselves about having no bread?

Matius 18:5

18:5 And whoever welcomes ³⁵  a child like this in my name welcomes me.

Matius 18:20

18:20 For where two or three are assembled in my name, I am there among them.”

Matius 22:23

Marriage and the Resurrection

22:23 The same day Sadducees ³⁶  (who say there is no resurrection) ³⁷  came to him and asked him, ³⁸ 

Matius 22:28

22:28 In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.” ³⁹ 

Matius 24:48

24:48 But if ⁴⁰  that evil slave should say to himself, ⁴¹  ‘My master is staying away a long time,’

Matius 25:16

25:16 The one who had received five talents went off right away and put his money to work ⁴²  and gained five more.

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 25:25

25:25 so ⁴³  I was afraid, and I went and hid your talent in the ground. See, you have what is yours.’

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 26:33

26:33 Peter ⁴⁴  said to him, “If they all fall away because of you, I will never fall away!”

[2:19]  ¹ sn See the note on King Herod in 2:1. When Herod the Great died in 4 b.c., his kingdom was divided up among his three sons: Archelaus, who ruled over Judea (where Bethlehem was located, v. 22); Philip, who became tetrarch of Iturea and Trachonitis (cf. Luke 3:1); and Antipas, who became tetrarch of Galilee.

[2:19]  ² tn Grk “behold, an angel.” 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).

[2:19]  ³ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[4:13]  ⁴ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:13]  ⁵ tn Grk “and leaving Nazareth, he came and took up residence in Capernaum.”

[4:13]  sn Capernaum was a town located on the northwestern 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, and it became the hub of operations for Jesus’ Galilean ministry.

[4:13]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:13]  ⁶ tn Or “by the lake.”

[4:13]  sn By the sea refers to the Sea of Galilee.

[6:7]  ⁷ tn Here δέ (de) has not been translated.

[6:9]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Grk “hallowed be your name.”

[6:10]  ¹¹ sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[7:15]  ¹² sn Sheep’s clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.

[8:6]  ¹³ 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]  ¹⁴ 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.

[10:15]  ¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ¹⁶ sn The allusion to Sodom and Gomorrah, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment.

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

[10:17]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ sn See the note on synagogues in 4:23.

[11:2]  ²¹ sn John refers to John the Baptist.

[11:2]  ²² tc The Western codex D and a few other mss (0233 1424 al) read “Jesus” here instead of “Christ.” This is not likely to be original because it is not found in the earliest and most important mss, nor in the rest of the ms tradition.

[11:2]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:2]  sn See the note on Christ in 1:16.

[11:2]  ²³ tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later mss (C³ L ˹ Ï lat bo) have “two of his disciples.” The difference in Greek, however, is only two letters: διὰ τῶν μαθητῶν αὐτοῦ vs. δύο τῶν μαθητῶν αὐτοῦ (dia twn maqhtwn autou vs. duo twn maqhtwn autou). Although an accidental alteration could account for either of these readings, it is more likely that δύο is an assimilation to the parallel in Luke 7:18. Further, διά is read by a good number of early and excellent witnesses (א B C* D P W Z Δ Θ 0233 ˹³ 33 sa), and thus should be considered original.

[11:2]  tn Grk “sending by his disciples he said to him.” The words “a question” are not in the Greek text, but are implied.

[11:20]  ²⁴ tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.

[12:28]  ²⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[12:28]  ²⁶ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[13:3]  ²⁷ tn Here καί (kai) has not been translated.

[13:3]  ²⁸ sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[13:3]  ²⁹ tn Grk “Behold.”

[13:3]  ³⁰ sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.

[13:40]  ³¹ tn Grk “Therefore as.” Here οὖν (oun) has not been translated.

[16:8]  ³² tn Or “becoming aware of it.”

[16:8]  ³³ tn Grk “Those of little faith.”

[16:8]  ³⁴ tn Or “discussing.”

[18:5]  ³⁵ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[22:23]  ³⁶ sn See the note on Sadducees in 3:7.

[22:23]  ³⁷ sn This remark is best regarded as a parenthetical note by the author.

[22:23]  ³⁸ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[22:28]  ³⁹ tn Grk “For all had her.”

[24:48]  ⁴⁰ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[24:48]  ⁴¹ tn Grk “should say in his heart.”

[25:16]  ⁴² tn Grk “traded with them.”

[25:25]  ⁴³ tn Here καί (kai) has not been translated.

[26:33]  ⁴⁴ tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.