Matius 1:2

1:2 Abraham was the father ¹  of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers,

Matius 2:14

2:14 Then he got up, took the child and his mother during ²  the night, and went to Egypt.

Matius 2:21

2:21 So ³  he got up and took the child and his mother and returned to the land of Israel.

Matius 3:1

The Ministry of John the Baptist

3:1 In those days John the Baptist came into the wilderness ⁴  of Judea proclaiming,

Matius 5:42

5:42 Give to the one who asks you, ⁵  and do not reject ⁶  the one who wants to borrow from you.

Matius 6:12

6:12 and forgive us our debts, as we ourselves ⁷  have forgiven our debtors.

Matius 8:18

Challenging Professed Followers

8:18 Now when Jesus saw a large crowd ⁸  around him, he gave orders to go to the other side of the lake. ⁹ 

Matius 10:15

10:15 I tell you the truth, ¹⁰  it will be more bearable for the region of Sodom and Gomorrah ¹¹  on the day of judgment than for that town!

Matius 10:39

10:39 Whoever finds his life ¹²  will lose it, ¹³  and whoever loses his life because of me ¹⁴  will find it.

Matius 12:26

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

Matius 12:36

12:36 I ¹⁶  tell you that on the day of judgment, people will give an account for every worthless word they speak.

Matius 12:48

12:48 To the one who had said this, Jesus ¹⁷  replied, ¹⁸  “Who is my mother and who are my brothers?”

Matius 13:56

13:56 And aren’t all his sisters here with us? Where did he get all this?” ¹⁹ 

Matius 14:6

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

Matius 15:6

15:6 he does not need to honor his father.’ ²⁰  You have nullified the word of God on account of your tradition.

Matius 15:24

15:24 So ²¹  he answered, “I was sent only to the lost sheep of the house of Israel.”

Matius 18:1

Questions About the Greatest

18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?”

Matius 20:3

20:3 When it was about nine o’clock in the morning, ²²  he went out again and saw others standing around in the marketplace without work.

Matius 20:15

20:15 Am I not ²³  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ²⁴ 

Matius 21:40

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

Matius 22:8-9

22:8 Then he said to his slaves, ‘The wedding is ready, but the ones who had been invited were not worthy. 22:9 So go into the main streets and invite everyone you find to the wedding banquet.’

Matius 22:32

22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? ²⁵  He is not the God of the dead but of the living!” ²⁶ 

Matius 24:51

24:51 and will cut him in two, ²⁷  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Matius 26:52

26:52 Then Jesus said to him, “Put your sword back in its place! ²⁸  For all who take hold of the sword will die by the sword.

Matius 26:61-62

26:61 and declared, “This man ²⁹  said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 26:62 So ³⁰  the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?”

Matius 26:70

26:70 But he denied it in front of them all: ³¹  “I don’t know what you’re talking about!”

[1:2]  ¹ tn Grk “fathered.”

[2:14]  ² tn The feminine singular genitive noun νυκτός (nuktos, “night”) indicates the time during which the action of the main verb takes place (ExSyn 124).

[2:21]  ³ tn Here δέ (de) has been translated as “so” to indicate the implied result of the angel’s instructions.

[3:1]  ⁴ tn Or “desert.”

[5:42]  ⁵ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[5:42]  ⁶ tn Grk “do not turn away from.”

[6:12]  ⁷ tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jw" kai Jhmei") makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.

[8:18]  ⁸ tc ‡ Codex B and some Sahidic mss read simply ὄχλον (oclon, “crowd”), the reading that NA²⁷ follows; the first hand of א, as well as ˹ and a few others, has ὄχλους (oclous, “crowds”); other witnesses read πολὺν ὄχλον (polun oclon, “a large crowd”). But the reading most likely to be original seems to be πολλούς ὄχλους (pollou" oclou"). It is found in א² C L Θ 0233 ˹³ 33 Ï lat; it is judged to be superior on internal grounds (the possibility of accidental omission of πολλούς/πολύν in isolated witnesses) and, to a lesser extent, external grounds (geographically widespread, various texttypes). For reasons of English style, however, this phrase has been translated as “a large crowd.”

[8:18]  ⁹ tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

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

[10:15]  ¹¹ 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.

[10:39]  ¹² tn Grk “his soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[10:39]  ¹³ sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to find life) and then will be subject to this judgment (which is losing it).

[10:39]  ¹⁴ tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα indicates the cause or reason for something (BDAG 334 s.v. 1).

[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.

[12:36]  ¹⁶ tn Here δέ (de) has not been translated.

[12:48]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:48]  ¹⁸ 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.

[13:56]  ¹⁹ tn Grk “Where did he get these things?”

[15:6]  ²⁰ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:6]  tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.

[15:6]  sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).

[15:24]  ²¹ tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.

[20:3]  ²² tn Grk “about the third hour.”

[20:15]  ²³ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ²⁴ tn Grk “Is your eye evil because I am good?”

[22:32]  ²⁵ sn A quotation from Exod 3:6.

[22:32]  ²⁶ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[24:51]  ²⁷ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[26:52]  ²⁸ tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.

[26:61]  ²⁹ tn Grk “This one.”

[26:62]  ³⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.

[26:70]  ³¹ tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.