Matius 1:6

1:6 and Jesse the father of David the king.

David was the father of Solomon (by the wife of Uriah ¹ ),

Matius 1:22

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

Matius 2:4-5

2:4 After assembling all the chief priests and experts in the law, ²  he asked them where the Christ ³  was to be born. 2:5 “In Bethlehem of Judea,” they said, “for it is written this way by the prophet:

Matius 2:7

2:7 Then Herod ⁴  privately summoned the wise men and determined from them when the star had appeared.

Matius 2:19

The Return to Nazareth

2:19 After Herod ⁵  had died, an ⁶  angel of the Lord ⁷  appeared in a dream to Joseph in Egypt

Matius 3:5

3:5 Then people from Jerusalem, ⁸  as well as all Judea and all the region around the Jordan, were going out to him,

Matius 3:13

The Baptism of Jesus

3:13 Then Jesus came from Galilee to John to be baptized by him in the Jordan River. ⁹ 

Matius 4:5

4:5 Then the devil took him to the holy city, ¹⁰  had him stand ¹¹  on the highest point ¹²  of the temple,

Matius 4:25

4:25 And large crowds followed him from Galilee, the Decapolis, ¹³  Jerusalem, ¹⁴  Judea, and beyond the Jordan River. ¹⁵ 

Matius 5:14

5:14 You are the light of the world. A city located on a hill cannot be hidden.

Matius 5:34

5:34 But I say to you, do not take oaths at all – not by heaven, because it is the throne of God,

Matius 5:37

5:37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one. ¹⁶ 

Matius 10:20

10:20 For it is not you speaking, but the Spirit of your Father speaking through you.

Matius 11:2

Jesus and John the Baptist

11:2 Now when John ¹⁷  heard in prison about the deeds Christ ¹⁸  had done, he sent his disciples to ask a question: ¹⁹ 

Matius 12:28

12:28 But if I cast out demons by the Spirit of God, then the kingdom of God ²⁰  has already overtaken ²¹  you.

Matius 13:3

13:3 He ²²  told them many things in parables, ²³  saying: “Listen! ²⁴  A sower went out to sow. ²⁵ 

Matius 13:37

13:37 He ²⁶  answered, “The one who sowed the good seed is the Son of Man.

Matius 13:40

13:40 As ²⁷  the weeds are collected and burned with fire, so it will be at the end of the age.

Matius 13:42

13:42 They will throw them into the fiery furnace, ²⁸  where there will be weeping and gnashing of teeth.

Matius 13:50

13:50 and throw them into the fiery furnace, ²⁹  where there will be weeping and gnashing of teeth.

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 16:1

The Demand for a Sign

16:1 Now when the Pharisees ³⁰  and Sadducees ³¹  came to test Jesus, ³²  they asked him to show them a sign from heaven. ³³ 

Matius 18:27

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

Matius 22:21

22:21 They replied, ³⁴  “Caesar’s.” He said to them, ³⁵  “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ³⁶ 

Matius 22:31

22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, ³⁷ 

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. ³⁸ 

Matius 25:18

25:18 But the one who had received one talent went out and dug a hole in the ground and hid his master’s money in it.

Matius 26:12

26:12 When ³⁹  she poured this oil on my body, she did it to prepare me for burial.

Matius 26:59

26:59 The ⁴⁰  chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death.

Matius 27:7

27:7 After ⁴¹  consulting together they bought the Potter’s Field with it, as a burial place for foreigners.

Matius 27:58

27:58 He went to Pilate and asked for the body of Jesus. ⁴²  Then Pilate ordered that it be given to him.

Matius 27:61

27:61 (Now Mary Magdalene and the other Mary were sitting there, opposite the tomb.)

Matius 28:8

28:8 So ⁴³  they left the tomb quickly, with fear and great joy, and ran to tell his disciples.

Matius 28:14

28:14 If ⁴⁴  this matter is heard before the governor, ⁴⁵  we will satisfy him ⁴⁶  and keep you out of trouble.” ⁴⁷ 

[1:6]  ¹ sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).

[2:4]  ² tn Or “and scribes of the people.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[2:4]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:4]  sn See the note on Christ in 1:16.

[2:7]  ⁴ sn See the note on King Herod in 2:1.

[2:19]  ⁵ 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]  ⁶ 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]  ⁷ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[3:5]  ⁸ tn Grk “Then Jerusalem.”

[3:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:13]  ⁹ tn “River” is not in the Greek text but is supplied for clarity.

[4:5]  ¹⁰ sn The order of the second and third temptations differs in Luke’s account (4:5-12) from the order given in Matthew.

[4:5]  ¹¹ tn Grk “and he stood him.”

[4:5]  ¹² sn The highest point of the temple probably refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:25]  ¹³ tn Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[4:25]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:25]  ¹⁵ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[5:37]  ¹⁶ 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.

[11:2]  ¹⁷ sn John refers to John the Baptist.

[11:2]  ¹⁸ tc The Western codex D and a few other mss (0233 1424 al) read “Jesus” here instead of “Christ.” This is not likely to be original because it is not found in the earliest and most important mss, nor in the rest of the ms tradition.

[11:2]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:2]  sn See the note on Christ in 1:16.

[11:2]  ¹⁹ tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later mss (C³ L ˹ Ï lat bo) have “two of his disciples.” The difference in Greek, however, is only two letters: διὰ τῶν μαθητῶν αὐτοῦ vs. δύο τῶν μαθητῶν αὐτοῦ (dia twn maqhtwn autou vs. duo twn maqhtwn autou). Although an accidental alteration could account for either of these readings, it is more likely that δύο is an assimilation to the parallel in Luke 7:18. Further, διά is read by a good number of early and excellent witnesses (א B C* D P W Z Δ Θ 0233 ˹³ 33 sa), and thus should be considered original.

[11:2]  tn Grk “sending by his disciples he said to him.” The words “a question” are not in the Greek text, but are implied.

[12:28]  ²⁰ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[12:28]  ²¹ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[13:3]  ²² tn Here καί (kai) has not been translated.

[13:3]  ²³ sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[13:3]  ²⁴ tn Grk “Behold.”

[13:3]  ²⁵ sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.

[13:37]  ²⁶ tn Grk “And answering, he said.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:40]  ²⁷ tn Grk “Therefore as.” Here οὖν (oun) has not been translated.

[13:42]  ²⁸ sn A quotation from Dan 3:6.

[13:50]  ²⁹ sn An allusion to Dan 3:6.

[16:1]  ³⁰ sn See the note on Pharisees in 3:7.

[16:1]  ³¹ sn See the note on Sadducees in 3:7.

[16:1]  ³² tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.

[16:1]  ³³ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[22:21]  ³⁴ tn Grk “they said to him.”

[22:21]  ³⁵ tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.

[22:21]  ³⁶ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[22:31]  ³⁷ tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.

[24:44]  ³⁸ 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).

[26:12]  ³⁹ tn Grk “For when.” Here γάρ (gar) has not been translated.

[26:59]  ⁴⁰ tn Grk “Now the.” Here δέ (de) has not been translated.

[27:7]  ⁴¹ tn Here δέ (de) has not been translated.

[27:58]  ⁴² 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.

[28:8]  ⁴³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.

[28:14]  ⁴⁴ tn Here καί (kai) has not been translated.

[28:14]  ⁴⁵ tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).

[28:14]  ⁴⁶ 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]  ⁴⁷ tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”