Matius 1:19

1:19 Because Joseph, her husband to be, ¹  was a righteous man, and because he did not want to disgrace her, he intended to divorce her ²  privately.

Matius 2:1

The Visit of the Wise Men

2:1 After Jesus was born in Bethlehem ³  in Judea, in the time ⁴  of King Herod, ⁵  wise men ⁶  from the East came to Jerusalem ⁷ 

Matius 2:20

2:20 saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.”

Matius 2:23

2:23 He came to a town called Nazareth ⁸  and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus ⁹  would be called a Nazarene. ¹⁰ 

Matius 5:1

The Beatitudes

5:1 When ¹¹  he saw the crowds, he went up the mountain. ¹²  After he sat down his disciples came to him.

Matius 5:15

5:15 People ¹³  do not light a lamp and put it under a basket ¹⁴  but on a lampstand, and it gives light to all in the house.

Matius 6:31

6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’

Matius 7:2

7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. ¹⁵ 

Matius 7:24

Hearing and Doing

7:24 “Everyone ¹⁶  who hears these words of mine and does them is like ¹⁷  a wise man ¹⁸  who built his house on rock.

Matius 8:16

8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. ¹⁹ 

Matius 9:13

9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ ²⁰  For I did not come to call the righteous, but sinners.”

Matius 10:10

10:10 no bag ²¹  for the journey, or an extra tunic, ²²  or sandals or staff, ²³  for the worker deserves his provisions.

Matius 10:23

10:23 Whenever ²⁴  they persecute you in one place, ²⁵  flee to another. I tell you the truth, ²⁶  you will not finish going through all the towns ²⁷  of Israel before the Son of Man comes.

Matius 10:25

10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

Matius 10:41-42

10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever ²⁸  receives a righteous person in the name of a righteous person will receive a righteous person’s reward. 10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, ²⁹  he will never lose his reward.”

Matius 12:5

12:5 Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty?

Matius 12:7

12:7 If ³⁰  you had known what this means: ‘I want mercy and not sacrifice,’ ³¹  you would not have condemned the innocent.

Matius 12:31

12:31 For this reason I tell you, people will be forgiven for every sin and blasphemy, ³²  but the blasphemy against the Spirit will not be forgiven.

Matius 13:12

13:12 For whoever has will be given more, and will have an abundance. But whoever does not have, even what he has will be taken from him. ³³ 

Matius 13:19

13:19 When anyone hears the word about the kingdom and does not understand it, the evil one ³⁴  comes and snatches what was sown in his heart; ³⁵  this is the seed sown along the path.

Matius 13:35

13:35 This fulfilled what was spoken by the prophet: ³⁶ 

“I will open my mouth in parables,

I will announce what has been hidden from the foundation of the world.” ³⁷ 

Matius 13:38

13:38 The field is the world and the good seed are the people ³⁸  of the kingdom. The weeds are the people ³⁹  of the evil one,

Matius 15:5

15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” ⁴⁰ 

Matius 15:12

15:12 Then the disciples came to him and said, “Do you know that when the Pharisees ⁴¹  heard this saying they were offended?”

Matius 15:23

15:23 But he did not answer her a word. Then ⁴²  his disciples came and begged him, ⁴³  “Send her away, because she keeps on crying out after us.”

Matius 18:7

18:7 Woe to the world because of stumbling blocks! It ⁴⁴  is necessary that stumbling blocks come, but woe to the person through whom they come.

Matius 18:19

18:19 Again, I tell you the truth, ⁴⁵  if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. ⁴⁶ 

Matius 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ⁴⁷  “Hosanna ⁴⁸  to the Son of David! Blessed is the one who comes in the name of the Lord! ⁴⁹  Hosanna in the highest!”

Matius 21:30

21:30 The father ⁵⁰  went to the other son and said the same thing. This boy answered, ⁵¹  ‘I will, sir,’ but did not go.

Matius 23:29

23:29 “Woe to you, experts in the law ⁵²  and you Pharisees, hypocrites! You ⁵³  build tombs for the prophets and decorate the graves ⁵⁴  of the righteous.

Matius 26:17

The Passover

26:17 Now on the first day of the feast of ⁵⁵  Unleavened Bread the disciples came to Jesus and said, ⁵⁶  “Where do you want us to prepare for you to eat the Passover?” ⁵⁷ 

Matius 26:42

26:42 He went away a second time and prayed, ⁵⁸  “My Father, if this cup ⁵⁹  cannot be taken away unless I drink it, your will must be done.”

Matius 26:65

26:65 Then the high priest tore his clothes and declared, ⁶⁰  “He has blasphemed! Why do we still need witnesses? Now ⁶¹  you have heard the blasphemy!

Matius 26:71

26:71 When ⁶²  he went out to the gateway, another slave girl ⁶³  saw him and said to the people there, “This man was with Jesus the Nazarene.”

Matius 27:6

27:6 The ⁶⁴  chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.”

Matius 27:38

27:38 Then two outlaws were crucified with him, one on his right and one on his left.

Matius 27:42

27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ⁶⁵  now from the cross, we will believe in him!

Matius 28:1

The Resurrection

28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.

[1:19]  ¹ tn Grk “husband.” See following note for discussion.

[1:19]  ² tn Or “send her away.”

[1:19]  sn In the Jewish context, “full betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the other a widow or widower (m. Ketub. 1:2; m. Sota 1:5; m. Git. passim…)” (R. H. Gundry, Matthew: A Commentary on his Literary and Theological Art, 21).

[2:1]  ³ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:1]  ⁴ tn Grk “in the days.”

[2:1]  ⁵ sn King Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[2:1]  ⁶ sn The Greek term magi here describes a class of wise men and priests who were astrologers (L&N 32.40).

[2:1]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ⁸ sn Nazareth was a very small village in the region of Galilee (Galilee lay north of Samaria and Judea). The town was located about 15 mi (25 km) west of the southern edge of the Sea of Galilee. According to Luke 1:26, Mary was living in Nazareth when the birth of Jesus was announced to her.

[2:23]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:23]  ⁹ tn There is no expressed subject of the third person singular verb here; the pronoun “he” is implied. Instead of this pronoun the referent “Jesus” has been supplied in the text to clarify to whom this statement refers.

[2:23]  ¹⁰ tn The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT.

[5:1]  ¹¹ tn Here δέ (de) has not been translated.

[5:1]  ¹² tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").

[5:1]  sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[5:15]  ¹³ tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.

[5:15]  ¹⁴ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[7:2]  ¹⁵ tn Grk “by [the measure] with which you measure it will be measured to you.”

[7:24]  ¹⁶ tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.

[7:24]  ¹⁷ tn Grk “will be like.” The same phrase occurs in v. 26.

[7:24]  ¹⁸ tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.

[8:16]  ¹⁹ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[9:13]  ²⁰ sn A quotation from Hos 6:6 (see also Matt 12:7).

[10:10]  ²¹ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:10]  ²² tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.

[10:10]  ²³ sn Mark 6:8 allows one staff. It might be that Matthew’s summary (cf. Luke 9:3) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[10:23]  ²⁴ tn Here δέ (de) has not been translated.

[10:23]  ²⁵ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ²⁶ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ²⁷ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[10:41]  ²⁸ tn Grk “And whoever.” Here καί (kai) has not been translated.

[10:42]  ²⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:7]  ³⁰ tn Here δέ (de) has not been translated.

[12:7]  ³¹ sn A quotation from Hos 6:6 (see also Matt 9:13).

[12:31]  ³² tn Grk “every sin and blasphemy will be forgiven men.”

[13:12]  ³³ sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.

[13:19]  ³⁴ sn Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has “Satan,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[13:19]  ³⁵ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[13:35]  ³⁶ tc A few important mss (א* Θ Ë^1,13 33) identify the prophet as Isaiah, a reading that is significantly harder than the generic “prophet” because the source of this prophecy is not Isaiah but Asaph in Ps 78. Jerome mentioned some mss that had “Asaph” here, though none are known to exist today. This problem is difficult because of the temptation for scribes to delete the reference to Isaiah in order to clear up a discrepancy. Indeed, the vast majority of witnesses have only “the prophet” here (א¹ B C D L W 0233 0242 Ï lat sy co). However, as B. M. Metzger points out, “if no prophet were originally named, more than one scribe might have been prompted to insert the name of the best known prophet – something which has, in fact, happened elsewhere more than once” (TCGNT 27). In light of the paucity of evidence for the reading ᾿Ησαΐου, as well as the proclivity of scribes to add his name, it is probably best to consider the shorter reading as authentic.

[13:35]  tn Grk “was spoken by the prophet, saying.” The participle λέγοντος (legontos) is redundant in contemporary English and has not been translated.

[13:35]  ³⁷ sn A quotation from Ps 78:2.

[13:38]  ³⁸ tn Grk “the sons of the kingdom.” This idiom refers to people who should properly be, or were traditionally regarded as, a part of God’s kingdom. L&N 11.13 translates the phrase: “people of God’s kingdom, God’s people.”

[13:38]  ³⁹ tn Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.

[15:5]  ⁴⁰ tn Grk “is a gift,” that is, something dedicated to God.

[15:12]  ⁴¹ sn See the note on Pharisees in 3:7.

[15:23]  ⁴² tn Here καί (kai) has been translated as “Then.”

[15:23]  ⁴³ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[18:7]  ⁴⁴ tn Grk “For it.” Here γάρ (gar) has not been translated.

[18:19]  ⁴⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:19]  ⁴⁶ 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.

[21:9]  ⁴⁷ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ⁴⁸ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[21:9]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[21:9]  ⁴⁹ sn A quotation from Ps 118:25-26.

[21:30]  ⁵⁰ tn “And he”; here δέ (de) has not been translated.

[21:30]  ⁵¹ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.

[23:29]  ⁵² tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:29]  ⁵³ tn Grk “Because you.” Here ὅτι (Joti) has not been translated.

[23:29]  ⁵⁴ tn Or perhaps “the monuments” (see L&N 7.75-76).

[26:17]  ⁵⁵ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[26:17]  ⁵⁶ tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[26:17]  ⁵⁷ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[26:42]  ⁵⁸ tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[26:42]  ⁵⁹ tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.

[26:65]  ⁶⁰ tn Grk “the high priest tore his clothes, saying.”

[26:65]  ⁶¹ tn Grk “Behold now.” 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).

[26:71]  ⁶² tn Here δέ (de) has not been translated.

[26:71]  ⁶³ tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).

[27:6]  ⁶⁴ tn Here δέ (de) has not been translated.

[27:42]  ⁶⁵ tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.