Matius 1:24

1:24 When Joseph awoke from sleep he did what the angel of the Lord ¹  told him. He took his wife,

Matius 2:19

The Return to Nazareth

2:19 After Herod ²  had died, an ³  angel of the Lord ⁴  appeared in a dream to Joseph in Egypt

Matius 3:17

3:17 And ⁵  a voice from heaven said, ⁶  “This is my one dear Son; ⁷  in him ⁸  I take great delight.” ⁹ 

Matius 5:46

5:46 For if you love those who love you, what reward do you have? Even the tax collectors ¹⁰  do the same, don’t they?

Matius 6:9

6:9 So pray this way: ¹¹ 

Our Father ¹²  in heaven, may your name be honored, ¹³ 

Matius 7:7

Ask, Seek, Knock

7:7 “Ask ¹⁴  and it will be given to you; seek and you will find; knock and the door ¹⁵  will be opened for you.

Matius 10:15

10:15 I tell you the truth, ¹⁶  it will be more bearable for the region of Sodom and Gomorrah ¹⁷  on the day of judgment than for that town!

Matius 11:3

11:3 “Are you the one who is to come, ¹⁸  or should we look for another?”

Matius 11:9

11:9 What did you go out to see? A prophet? Yes, I tell you, and more ¹⁹  than a prophet.

Matius 11:22

11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you!

Matius 11:24

11:24 But I tell you, it will be more bearable for the region of Sodom ²⁰  on the day of judgment than for you!”

Matius 12:37

12:37 For by your words you will be justified, and by your words you will be condemned.”

Matius 13:16

13:16 “But your eyes are blessed ²¹  because they see, and your ears because they hear.

Matius 13:20

13:20 The ²²  seed sown on rocky ground ²³  is the person who hears the word and immediately receives it with joy.

Matius 13:49

13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous

Matius 15:24

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

Matius 19:8

19:8 Jesus ²⁵  said to them, “Moses permitted you to divorce your wives because of your hard hearts, ²⁶  but from the beginning it was not this way.

Matius 21:26

21:26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.”

Matius 22:40

22:40 All the law and the prophets depend ²⁷  on these two commandments.”

Matius 22:44

22:44 ‘The Lord said to my lord, ²⁸ 

“Sit at my right hand,

until I put your enemies under your feet”’? ²⁹ 

Matius 23:8-10

23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. ³⁰ 

Matius 23:14

23:14 [[EMPTY]] ³¹ 

Matius 25:1

The Parable of the Ten Virgins

25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

Matius 25:33

25:33 He ³²  will put the sheep on his right and the goats on his left.

Matius 25:46

25:46 And these will depart into eternal punishment, but the righteous into eternal life.”

Matius 26:28

26:28 for this is my blood, the blood ³³  of the covenant, ³⁴  that is poured out for many for the forgiveness of sins.

Matius 26:60

26:60 But they did not find anything, though many false witnesses came forward. Finally ³⁵  two came forward

Matius 27:65

27:65 Pilate said to them, “Take ³⁶  a guard of soldiers. Go and make it as secure as you can.”

[1:24]  ¹ tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.

[2:19]  ² sn See the note on King Herod in 2:1. When Herod the Great died in 4 b.c., his kingdom was divided up among his three sons: Archelaus, who ruled over Judea (where Bethlehem was located, v. 22); Philip, who became tetrarch of Iturea and Trachonitis (cf. Luke 3:1); and Antipas, who became tetrarch of Galilee.

[2:19]  ³ tn Grk “behold, an angel.” 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).

[2:19]  ⁴ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[3:17]  ⁵ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ⁶ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  ⁷ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:17]  sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.

[3:17]  ⁸ tn Grk “in whom.”

[3:17]  ⁹ tn Or “with whom I am well pleased.”

[3:17]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[5:46]  ¹⁰ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

[6:9]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “hallowed be your name.”

[7:7]  ¹⁴ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[7:7]  ¹⁵ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.

[10:15]  ¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ¹⁷ 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.

[11:3]  ¹⁸ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.

[11:9]  ¹⁹ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b).

[11:24]  ²⁰ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.

[13:16]  ²¹ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation.

[13:20]  ²² tn Here δέ (de) has not been translated.

[13:20]  ²³ tn Grk “The one sown on rocky ground, this is the one.” The next two statements like this one have this same syntactical structure.

[15:24]  ²⁴ 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.

[19:8]  ²⁵ tc A few important mss (א Φ pc) have the name “Jesus” here, but it is probably not original. Nevertheless, this translation routinely specifies the referents of pronouns to improve clarity, so that has been done here.

[19:8]  tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[19:8]  ²⁶ tn Grk “heart” (a collective singular).

[22:40]  ²⁷ tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).

[22:44]  ²⁸ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[22:44]  ²⁹ sn A quotation from Ps 110:1.

[23:10]  ³⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:10]  sn See the note on Christ in 1:16.

[23:14]  ³¹ tc The most important mss (א B D L Z Θ Ë¹ 33 892* pc and several versional witnesses) do not have 23:14 “Woe to you experts in the law and you Pharisees, hypocrites! You devour widows’ property, and as a show you pray long prayers! Therefore you will receive a more severe punishment.” Part or all of the verse is contained (either after v. 12 or after v. 13) in W 0102 0107 ˹³ Ï and several versions, but it is almost certainly not original. The present translation follows NA²⁷ in omitting the verse number as well, a procedure also followed by a number of other modern translations. Note also that Mark 12:40 and Luke 20:47 are very similar in wording and are not disputed textually.

[25:33]  ³² tn Here καί (kai) has not been translated.

[26:28]  ³³ 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]  ³⁴ 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.

[26:60]  ³⁵ tn Here δέ (de) has not been translated.

[27:65]  ³⁶ tn Grk “You have a guard.”