Matius 1:22

1:22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled:

Matius 3:1

The Ministry of John the Baptist

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

Matius 5:37

5:37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one. ² 

Matius 6:29

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

Matius 6:33

6:33 But above all pursue his kingdom ³  and righteousness, and all these things will be given to you as well.

Matius 7:28

7:28 When ⁴  Jesus finished saying these things, the crowds were amazed by his teaching,

Matius 9:8

9:8 When ⁵  the crowd saw this, they were afraid ⁶  and honored God who had given such authority to men. ⁷ 

Matius 10:15

10:15 I tell you the truth, ⁸  it will be more bearable for the region of Sodom and Gomorrah ⁹  on the day of judgment than for that town!

Matius 10:22

10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved.

Matius 12:23

12:23 All the crowds were amazed and said, “Could this one be the Son of David?”

Matius 13:1

The Parable of the Sower

13:1 On that day after Jesus went out of the house, he sat by the lake.

Matius 13:34

The Purpose of Parables

13:34 Jesus spoke all these things in parables to the crowds; he did not speak to them without a parable.

Matius 15:8

15:8 ‘This people honors me with their lips,

but their heart ¹⁰  is far from me,

Matius 15:18

15:18 But the things that come out of the mouth come from the heart, and these things defile a person.

Matius 15:20

15:20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.” ¹¹ 

Matius 18:5

18:5 And whoever welcomes ¹²  a child like this in my name welcomes me.

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 18:27

18:27 The lord had compassion on that slave and released him, and forgave him the debt.

Matius 19:22

19:22 But when the young man heard this he went away sorrowful, for he was very rich. ¹³ 

Matius 19:26

19:26 Jesus ¹⁴  looked at them and replied, “This is impossible for mere humans, ¹⁵  but for God all things are possible.”

Matius 20:4

20:4 He said to them, ‘You go into the vineyard too, and I will give you whatever is right.’

Matius 20:14

20:14 Take what is yours and go. I ¹⁶  want to give to this last man ¹⁷  the same as I gave to you.

Matius 21:10-11

21:10 As he entered Jerusalem the whole city was thrown into an uproar, ¹⁸  saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth ¹⁹  in Galilee.”

Matius 22:23

Marriage and the Resurrection

22:23 The same day Sadducees ²⁰  (who say there is no resurrection) ²¹  came to him and asked him, ²² 

Matius 22:46

22:46 No one ²³  was able to answer him a word, and from that day on no one dared to question him any longer.

Matius 24:33

24:33 So also you, when you see all these things, know ²⁴  that he is near, right at the door.

Matius 24:44

24:44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him. ²⁵ 

Matius 24:46

24:46 Blessed is that slave whom the master finds at work ²⁶  when he comes.

Matius 24:48

24:48 But if ²⁷  that evil slave should say to himself, ²⁸  ‘My master is staying away a long time,’

Matius 25:19

25:19 After ²⁹  a long time, the master of those slaves came and settled his accounts with them.

Matius 26:1

The Plot Against Jesus

26:1 When ³⁰  Jesus had finished saying all these things, he told his disciples,

Matius 26:28

26:28 for this is my blood, the blood ³¹  of the covenant, ³²  that is poured out for many for the forgiveness of sins.

Matius 26:62

26:62 So ³³  the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?”

Matius 27:32

The Crucifixion

27:32 As ³⁴  they were going out, they found a man from Cyrene named Simon, whom they forced ³⁵  to carry his cross. ³⁶ 

Matius 27:58

27:58 He went to Pilate and asked for the body of Jesus. ³⁷  Then Pilate ordered that it be given to him.

Matius 27:63

27:63 and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’

Matius 28:14

28:14 If ³⁸  this matter is heard before the governor, ³⁹  we will satisfy him ⁴⁰  and keep you out of trouble.” ⁴¹ 

[3:1]  ¹ tn Or “desert.”

[5:37]  ² tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.

[6:33]  ³ 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.

[7:28]  ⁴ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[9:8]  ⁵ tn Here δέ (de) has not been translated.

[9:8]  ⁶ tc Most witnesses (C L Θ 0233 ˹³ Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 ˹ 33 892 1424 al lat co and thus is surely authentic.

[9:8]  ⁷ tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”

[10:15]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ⁹ 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.

[15:8]  ¹⁰ tn The term “heart” is a collective singular in the Greek text.

[15:20]  ¹¹ tn Grk “but to eat with unwashed hands does not defile a person.”

[18:5]  ¹² tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[19:22]  ¹³ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

[19:26]  ¹⁴ tn Here δέ (de) has not been translated.

[19:26]  ¹⁵ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.

[20:14]  ¹⁶ tn Here δέ (de) has not been translated.

[20:14]  ¹⁷ tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.

[21:10]  ¹⁸ tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.

[21:11]  ¹⁹ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[22:23]  ²⁰ sn See the note on Sadducees in 3:7.

[22:23]  ²¹ sn This remark is best regarded as a parenthetical note by the author.

[22:23]  ²² tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[22:46]  ²³ tn Here καί (kai) has not been translated.

[24:33]  ²⁴ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[24:44]  ²⁵ sn Jesus made clear that his coming could not be timed, and suggested it would take some time – so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).

[24:46]  ²⁶ tn That is, doing his job, doing what he is supposed to be doing.

[24:48]  ²⁷ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[24:48]  ²⁸ tn Grk “should say in his heart.”

[25:19]  ²⁹ tn Here δέ (de) has not been translated.

[26:1]  ³⁰ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[26:28]  ³¹ tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[26:28]  ³² tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì^37,45vid א B L Z Θ 0298^vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.

[26:28]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[26:62]  ³³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.

[27:32]  ³⁴ tn Here δέ (de) has not been translated.

[27:32]  ³⁵ tn Or “conscripted”; or “pressed into service.”

[27:32]  ³⁶ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[27:58]  ³⁷ sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43, Luke 23:51). He did this because he sought to give Jesus an honorable burial.

[28:14]  ³⁸ tn Here καί (kai) has not been translated.

[28:14]  ³⁹ tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).

[28:14]  ⁴⁰ tc ‡ αὐτόν (auton, “him”) is found after πείσομεν (peisomen, “we will satisfy”) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in א B Θ 33 pc). Nevertheless, English style requires the pronoun. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[28:14]  ⁴¹ tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”