Matius 3:4-5

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. ¹  3:5 Then people from Jerusalem, ²  as well as all Judea and all the region around the Jordan, were going out to him,

Matius 3:13

The Baptism of Jesus

3:13 Then Jesus came from Galilee to John to be baptized by him in the Jordan River. ³ 

Matius 5:21

Anger and Murder

5:21 “You have heard that it was said to an older generation, ⁴  ‘Do not murder,’ ⁵  and ‘whoever murders will be subjected to judgment.’

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 5:40

5:40 And if someone wants to sue you and to take your tunic, ⁶  give him your coat also.

Matius 6:29

6:29 Yet I tell you that not even Solomon in all his glory was clothed like one of these!

Matius 8:19

8:19 Then ⁷  an expert in the law ⁸  came to him and said, “Teacher, I will follow you wherever you go.” ⁹ 

Matius 8:27

8:27 And the men ¹⁰  were amazed and said, ¹¹  “What sort of person is this? Even the winds and the sea obey him!” ¹² 

Matius 10:15

10:15 I tell you the truth, ¹³  it will be more bearable for the region of Sodom and Gomorrah ¹⁴  on the day of judgment than for that town!

Matius 12:26

12:26 So if ¹⁵  Satan casts out Satan, he is divided against himself. How then will his kingdom stand?

Matius 12:48

12:48 To the one who had said this, Jesus ¹⁶  replied, ¹⁷  “Who is my mother and who are my brothers?”

Matius 13:40

13:40 As ¹⁸  the weeds are collected and burned with fire, so it will be at the end of the age.

Matius 15:39

15:39 After sending away the crowd, he got into the boat and went to the region of Magadan. ¹⁹ 

Matius 16:2

16:2 He ²⁰  said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’

Matius 18:5

18:5 And whoever welcomes ²¹  a child like this in my name welcomes me.

Matius 18:34

18:34 And in anger his lord turned him over to the prison guards to torture him ²²  until he repaid all he owed.

Matius 19:4

19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, ²³ 

Matius 19:30

19:30 But many who are first will be last, and the last first.

Matius 20:5

20:5 So they went. When ²⁴  he went out again about noon and three o’clock that afternoon, ²⁵  he did the same thing.

Matius 20:32

20:32 Jesus stopped, called them, and said, “What do you want me to do for you?”

Matius 21:10

21:10 As he entered Jerusalem the whole city was thrown into an uproar, ²⁶  saying, “Who is this?”

Matius 21:22

21:22 And whatever you ask in prayer, if you believe, ²⁷  you will receive.”

Matius 21:44

21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” ²⁸ 

Matius 22:5

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

Matius 22:28

22:28 In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.” ²⁹ 

Matius 23:19

23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred?

Matius 23:33

23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? ³⁰ 

Matius 24:10

24:10 Then many will be led into sin, ³¹  and they will betray one another and hate one another.

Matius 25:11

25:11 Later, ³²  the other virgins came too, saying, ‘Lord, lord! Let us in!’ ³³ 

Matius 26:44

26:44 So leaving them again, he went away and prayed for the third time, saying the same thing once more.

Matius 26:49

26:49 Immediately ³⁴  he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. ³⁵ 

Matius 26:59

26:59 The ³⁶  chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death.

Matius 27:7

27:7 After ³⁷  consulting together they bought the Potter’s Field with it, as a burial place for foreigners.

Matius 27:25

27:25 In ³⁸  reply all the people said, “Let his blood be on us and on our children!”

Matius 27:27

27:27 Then the governor’s soldiers took Jesus into the governor’s residence ³⁹  and gathered the whole cohort ⁴⁰  around him.

Matius 27:34

27:34 and offered Jesus ⁴¹  wine mixed with gall to drink. ⁴²  But after tasting it, he would not drink it.

Matius 27:41

27:41 In ⁴³  the same way even the chief priests – together with the experts in the law ⁴⁴  and elders ⁴⁵  – were mocking him: ⁴⁶ 

[3:4]  ¹ 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.

[3:5]  ² tn Grk “Then Jerusalem.”

[3:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:13]  ³ tn “River” is not in the Greek text but is supplied for clarity.

[5:21]  ⁴ tn Grk “to the ancient ones.”

[5:21]  ⁵ sn A quotation from Exod 20:13; Deut 5:17.

[5:40]  ⁶ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[8:19]  ⁷ tn Here καί (kai) has been translated as “then.”

[8:19]  ⁸ tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.

[8:19]  ⁹ sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost.

[8:27]  ¹⁰ tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.

[8:27]  ¹¹ tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[8:27]  ¹² sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[10:15]  ¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ¹⁴ 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.

[12:26]  ¹⁵ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[12:48]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:48]  ¹⁷ tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated.

[13:40]  ¹⁸ tn Grk “Therefore as.” Here οὖν (oun) has not been translated.

[15:39]  ¹⁹ sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.

[16:2]  ²⁰ tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.

[18:5]  ²¹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[18:34]  ²² tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.

[19:4]  ²³ sn A quotation from Gen 1:27; 5:2.

[20:5]  ²⁴ tn Here δέ (de) has not been translated.

[20:5]  ²⁵ tn Grk “he went out again about the sixth and ninth hour.”

[21:10]  ²⁶ tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.

[21:22]  ²⁷ tn Grk “believing”; the participle here is conditional.

[21:44]  ²⁸ tc A few witnesses, especially of the Western text (D 33 it sy^s Or Eus^syr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë^1,13 Ï lat sy^c,p,h co and should be included as authentic.

[21:44]  tn Grk “on whomever it falls, it will crush him.”

[21:44]  sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.

[22:28]  ²⁹ tn Grk “For all had her.”

[23:33]  ³⁰ tn Grk “the judgment of Gehenna.”

[23:33]  sn See the note on the word hell in 5:22.

[24:10]  ³¹ tn Or “many will fall away.” This could also refer to apostasy.

[25:11]  ³² tn Here δέ (de) has not been translated.

[25:11]  ³³ tn Grk “Open to us.”

[26:49]  ³⁴ tn Here καί (kai) has not been translated.

[26:49]  ³⁵ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[26:59]  ³⁶ tn Grk “Now the.” Here δέ (de) has not been translated.

[27:7]  ³⁷ tn Here δέ (de) has not been translated.

[27:25]  ³⁸ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[27:27]  ³⁹ tn Or “into their headquarters”; Grk “into the praetorium.”

[27:27]  sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

[27:27]  ⁴⁰ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

[27:34]  ⁴¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[27:34]  ⁴² sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.

[27:41]  ⁴³ tn Here καί (kai) has not been translated.

[27:41]  ⁴⁴ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ⁴⁵ tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ⁴⁶ tn Grk “Mocking him, the chief priests…said.”