Matius 5:16

5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

Matius 5:45

5:45 so that you may be like ¹  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 5:48--6:1

5:48 So then, be perfect, as your heavenly Father is perfect. ² 

Pure-hearted Giving

6:1 “Be ³  careful not to display your righteousness merely to be seen by people. ⁴  Otherwise you have no reward with your Father in heaven.

Matius 6:9

6:9 So pray this way: ⁵ 

Our Father ⁶  in heaven, may your name be honored, ⁷ 

Matius 7:11

7:11 If you then, although you are evil, ⁸  know how to give good gifts to your children, how much more will your Father in heaven give good gifts ⁹  to those who ask him!

Matius 7:21

Judgment of Pretenders

7:21 “Not everyone who says to me, ‘Lord, Lord,’ ¹⁰  will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.

Matius 10:32-33

10:32 “Whoever, then, acknowledges ¹¹  me before people, I will acknowledge ¹²  before my Father in heaven. 10:33 But whoever denies me before people, I will deny him also before my Father in heaven.

Matius 12:50

12:50 For whoever does the will of my Father in heaven is ¹³  my brother and sister and mother.”

Matius 16:17

16:17 And Jesus answered him, ¹⁴  “You are blessed, Simon son of Jonah, because flesh and blood ¹⁵  did not reveal this to you, but my Father in heaven!

Matius 18:10

The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.

Matius 18:14

18:14 In the same way, your Father in heaven is not willing that one of these little ones be lost.

Matius 18:19

18:19 Again, I tell you the truth, ¹⁶  if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. ¹⁷ 

[5:45]  ¹ 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.

[5:48]  ² sn This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[6:1]  ³ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

[6:1]  ⁴ tn Grk “before people in order to be seen by them.”

[6:9]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “hallowed be your name.”

[7:11]  ⁸ tn The participle ὄντες (ontes) has been translated concessively.

[7:11]  ⁹ sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.

[7:21]  ¹⁰ sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[10:32]  ¹¹ tn Or “confesses.”

[10:32]  ¹² tn Grk “I will acknowledge him also.”

[10:32]  sn This acknowledgment will take place at the judgment. On Jesus and judgment, see Luke 22:69; Acts 10:42-43; 17:31.

[12:50]  ¹³ tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.

[16:17]  ¹⁴ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ¹⁵ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[18:19]  ¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:19]  ¹⁷ tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.