Matius 2:8

2:8 He ¹  sent them to Bethlehem and said, “Go and look carefully for the child. When you find him, inform me so that I can go and worship him as well.”

Matius 5:45

5:45 so that you may be like ²  your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

Matius 7:6

7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces. ³ 

Matius 8:28

Healing the Gadarene Demoniacs

8:28 When he came to the other side, to the region of the Gadarenes, ⁴  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 12:18

12:18 “Here is ⁵  my servant whom I have chosen,

the one I love, in whom I take great delight. ⁶ 

I will put my Spirit on him, and he will proclaim justice to the nations.

Matius 16:4

16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then ⁷  he left them and went away.

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 ⁸  will not overpower it.

Matius 17:12

17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In ⁹  the same way, the Son of Man will suffer at their hands.”

Matius 18:17

18:17 If ¹⁰  he refuses to listen to them, tell it to the church. If ¹¹  he refuses to listen to the church, treat him like ¹²  a Gentile ¹³  or a tax collector. ¹⁴ 

Matius 19:29

19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much ¹⁵  and will inherit eternal life.

Matius 21:27

21:27 So ¹⁶  they answered Jesus, ¹⁷  “We don’t know.” ¹⁸  Then he said to them, “Neither will I tell you ¹⁹  by what authority ²⁰  I am doing these things.

Matius 22:16

22:16 They sent to him their disciples along with the Herodians, ²¹  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ²²  You do not court anyone’s favor because you show no partiality. ²³ 

Matius 23:13

23:13 “But woe to you, experts in the law ²⁴  and you Pharisees, hypocrites! ²⁵  You keep locking people out of the kingdom of heaven! ²⁶  For you neither enter nor permit those trying to enter to go in.

Matius 25:24

25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed,

Matius 25:41

25:41 “Then he will say ²⁷  to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!

Matius 25:44

25:44 Then they too will answer, ²⁸  ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’

Matius 26:39

26:39 Going a little farther, he threw himself down with his face to the ground and prayed, ²⁹  “My Father, if possible, ³⁰  let this cup ³¹  pass from me! Yet not what I will, but what you will.”

Matius 26:71

26:71 When ³²  he went out to the gateway, another slave girl ³³  saw him and said to the people there, “This man was with Jesus the Nazarene.”

[2:8]  ¹ tn Here καί (kai) has not been translated.

[5:45]  ² tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.

[7:6]  ³ tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).

[8:28]  ⁴ 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.

[12:18]  ⁵ tn Grk “Behold my servant.”

[12:18]  ⁶ tn Grk “in whom my soul is well pleased.”

[16:4]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:18]  ⁸ 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.

[17:12]  ⁹ tn Here καί (kai) has not been translated.

[18:17]  ¹⁰ tn Here δέ (de) has not been translated.

[18:17]  ¹¹ tn Here δέ (de) has not been translated.

[18:17]  ¹² tn Grk “let him be to you as.”

[18:17]  ¹³ tn Or “a pagan.”

[18:17]  ¹⁴ sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.

[19:29]  ¹⁵ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.

[21:27]  ¹⁶ tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.

[21:27]  ¹⁷ tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.

[21:27]  ¹⁸ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.

[21:27]  ¹⁹ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[21:27]  ²⁰ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.

[22:16]  ²¹ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ²² sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ²³ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”

[23:13]  ²⁴ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:13]  ²⁵ 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]  ²⁶ tn Grk “because you are closing the kingdom of heaven before people.”

[25:41]  ²⁷ tn Here καί (kai) has not been translated.

[25:44]  ²⁸ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[26:39]  ²⁹ tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[26:39]  ³⁰ tn Grk “if it is possible.”

[26:39]  ³¹ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[26:71]  ³² tn Here δέ (de) has not been translated.

[26:71]  ³³ tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).