Matius 3:1

The Ministry of John the Baptist

3:1 In those days John the Baptist came into the wilderness ¹  of Judea proclaiming,

Matius 5:12

5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matius 6:4

6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. ² 

Matius 6:33

6:33 But above all pursue his kingdom ³  and righteousness, and all these things will be given to you as well.

Matius 9:3

9:3 Then ⁴  some of the experts in the law ⁵  said to themselves, “This man is blaspheming!” ⁶ 

Matius 10:35

10:35 For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law,

Matius 11:2

Jesus and John the Baptist

11:2 Now when John ⁷  heard in prison about the deeds Christ ⁸  had done, he sent his disciples to ask a question: ⁹ 

Matius 11:4

11:4 Jesus answered them, ¹⁰  “Go tell John what you hear and see: ¹¹ 

Matius 12:37

12:37 For by your words you will be justified, and by your words you will be condemned.”

Matius 13:11

13:11 He replied, ¹²  “You have been given ¹³  the opportunity to know ¹⁴  the secrets ¹⁵  of the kingdom of heaven, but they have not.

Matius 13:47

13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish.

Matius 14:6

14:6 But on Herod’s birthday, the daughter of Herodias danced before them and pleased Herod,

Matius 15:18

15:18 But the things that come out of the mouth come from the heart, and these things defile a person.

Matius 18:20

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

Matius 18:24

18:24 As ¹⁶  he began settling his accounts, a man who owed ten thousand talents ¹⁷  was brought to him.

Matius 18:27

18:27 The lord had compassion on that slave and released him, and forgave him the debt.

Matius 19:22

19:22 But when the young man heard this he went away sorrowful, for he was very rich. ¹⁸ 

Matius 20:26

20:26 It must not be this way among you! Instead whoever wants to be great among you must be your servant,

Matius 21:17

21:17 And leaving them, he went out of the city to Bethany and spent the night there.

Matius 21:36

21:36 Again he sent other slaves, more than the first, and they treated them the same way.

Matius 21:40

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

Matius 22:5

22:5 But they were indifferent and went away, one to his farm, another to his business.

Matius 24:20

24:20 Pray ¹⁹  that your flight may not be in winter or on a Sabbath.

Matius 26:5

26:5 But they said, “Not during the feast, so that there won’t be a riot among the people.” ²⁰ 

Matius 26:11

26:11 For you will always have the poor with you, but you will not always have me! ²¹ 

Matius 27:12

27:12 But when he was accused by the chief priests and the elders, he did not respond.

Matius 28:12

28:12 After ²²  they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers,

[3:1]  ¹ tn Or “desert.”

[6:4]  ² tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë^1,13 33 al).

[6:33]  ³ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[6:33]  sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[9:3]  ⁴ tn Grk “And behold.” 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). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.

[9:3]  ⁵ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[9:3]  ⁶ sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[11:2]  ⁷ sn John refers to John the Baptist.

[11:2]  ⁸ 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]  ⁹ 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.

[11:4]  ¹⁰ tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:4]  ¹¹ sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[13:11]  ¹² tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:11]  ¹³ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[13:11]  ¹⁴ tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[13:11]  ¹⁵ tn Grk “the mysteries.”

[13:11]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[18:24]  ¹⁶ tn Here δέ (de) has not been translated.

[18:24]  ¹⁷ sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).”

[19:22]  ¹⁸ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

[24:20]  ¹⁹ tn Here δέ (de) has not been translated.

[26:5]  ²⁰ sn The suggestion here is that Jesus was too popular to openly arrest him.

[26:11]  ²¹ tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.

[28:12]  ²² tn Here καί (kai) has not been translated.