Matius 4:3

4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” ¹ 

Matius 6:9-10

6:9 So pray this way: ² 

Our Father ³  in heaven, may your name be honored, ⁴ 

6:10 may your kingdom come, ⁵ 

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

Matius 6:33

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

Matius 8:5

Healing the Centurion’s Servant

8:5 When he entered Capernaum, ⁷  a centurion ⁸  came to him asking for help: ⁹ 

Matius 15:3

15:3 He answered them, ¹⁰  “And why do you disobey the commandment of God because of your tradition?

Matius 18:30

18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt.

Matius 20:32

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

Matius 25:11

25:11 Later, ¹¹  the other virgins came too, saying, ‘Lord, lord! Let us in!’ ¹² 

Matius 26:48

26:48 (Now the betrayer ¹³  had given them a sign, saying, “The one I kiss is the man. ¹⁴  Arrest him!”) ¹⁵ 

Matius 27:7

27:7 After ¹⁶  consulting together they bought the Potter’s Field with it, as a burial place for foreigners.

Matius 27:66

27:66 So ¹⁷  they went with the soldiers ¹⁸  of the guard and made the tomb secure by sealing the stone.

[4:3]  ¹ tn Grk “say that these stones should become bread.”

[6:9]  ² 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]  ³ 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]  ⁴ tn Grk “hallowed be your name.”

[6:10]  ⁵ sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[6:33]  ⁶ 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.

[8:5]  ⁷ sn Capernaum was a town on the northwest 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.

[8:5]  map For location see Map1 D2; Map2 C3; Map3 B2.

[8:5]  ⁸ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.

[8:5]  ⁹ sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.

[15:3]  ¹⁰ tn Grk “But answering, he said to them.”

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

[25:11]  ¹² tn Grk “Open to us.”

[26:48]  ¹³ tn Grk “the one who betrays him.”

[26:48]  ¹⁴ tn Grk “The one I kiss is he.”

[26:48]  ¹⁵ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[27:7]  ¹⁶ tn Here δέ (de) has not been translated.

[27:66]  ¹⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.

[27:66]  ¹⁸ tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.