Matius 19:15

19:15 And he placed his hands on them and went on his way. ¹ 

Matius 21:12

Cleansing the Temple

21:12 Then ²  Jesus entered the temple area ³  and drove out all those who were selling and buying in the temple courts, ⁴  and turned over the tables of the money changers and the chairs of those selling doves.

Matius 8:17

8:17 In this way what was spoken by Isaiah the prophet was fulfilled: ⁵ 

“He took our weaknesses and carried our diseases.” ⁶ 

Matius 3:6

3:6 and he was baptizing them ⁷  in the Jordan River as they confessed their sins.

Matius 10:9

10:9 Do not take gold, silver, or copper in your belts,

Matius 13:53

Rejection at Nazareth

13:53 Now when ⁸  Jesus finished these parables, he moved on from there.

Matius 23:6

23:6 They ⁹  love the place of honor at banquets and the best seats in the synagogues ¹⁰ 

Matius 25:3

25:3 When ¹¹  the foolish ones took their lamps, they did not take extra ¹²  olive oil ¹³  with them.

Matius 25:7

25:7 Then all the virgins woke up and trimmed their lamps.

Matius 27:39

27:39 Those ¹⁴  who passed by defamed him, shaking their heads

Matius 9:35

Workers for the Harvest

9:35 Then Jesus went throughout all the towns ¹⁵  and villages, teaching in their synagogues, ¹⁶  preaching the good news of the kingdom, and healing every kind of disease and sickness. ¹⁷ 

Matius 9:4

9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts?

Matius 11:20

Woes on Unrepentant Cities

11:20 Then Jesus began to criticize openly the cities ¹⁸  in which he had done many of his miracles, because they did not repent.

Matius 13:7

13:7 Other seeds fell among the thorns, ¹⁹  and they grew up and choked them. ²⁰ 

Matius 21:45

21:45 When ²¹  the chief priests and the Pharisees ²²  heard his parables, they realized that he was speaking about them.

Matius 22:9

22:9 So go into the main streets and invite everyone you find to the wedding banquet.’

Matius 4:8

4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. ²³ 

Matius 15:2

15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ²⁴  hands when they eat.” ²⁵ 

Matius 19:8

19:8 Jesus ²⁶  said to them, “Moses permitted you to divorce your wives because of your hard hearts, ²⁷  but from the beginning it was not this way.

Matius 19:13

Jesus and Little Children

19:13 Then little children were brought to him for him to lay his hands on them and pray. ²⁸  But the disciples scolded those who brought them. ²⁹ 

Matius 22:10

22:10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests.

Matius 22:29

22:29 Jesus ³⁰  answered them, “You are deceived, ³¹  because you don’t know the scriptures or the power of God.

Matius 24:1

The Destruction of the Temple

24:1 Now ³²  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ³³ 

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 26:50

26:50 Jesus ³⁴  said to him, “Friend, do what you are here to do.” Then they came and took hold ³⁵  of Jesus and arrested him.

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ³⁶  I am with you ³⁷  always, to the end of the age.” ³⁸ 

Matius 3:3

3:3 For he is the one about whom Isaiah the prophet had spoken: ³⁹ 

“The voice ⁴⁰  of one shouting in the wilderness,

‘Prepare the way for the Lord, make ⁴¹  his paths straight.’” ⁴² 

Matius 10:23

10:23 Whenever ⁴³  they persecute you in one place, ⁴⁴  flee to another. I tell you the truth, ⁴⁵  you will not finish going through all the towns ⁴⁶  of Israel before the Son of Man comes.

Matius 12:25

12:25 Now when Jesus ⁴⁷  realized what they were thinking, he said to them, ⁴⁸  “Every kingdom divided against itself is destroyed, ⁴⁹  and no town or house divided against itself will stand.

Matius 13:22

13:22 The ⁵⁰  seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth ⁵¹  choke the word, ⁵²  so it produces nothing.

Matius 14:15

14:15 When evening arrived, his disciples came to him saying, “This is an isolated place ⁵³  and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.”

Matius 16:19

16:19 I will give you the keys of the kingdom of heaven. Whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.”

Matius 19:17

19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.”

Matius 23:37

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ⁵⁴  you who kill the prophets and stone those who are sent to you! ⁵⁵  How often I have longed ⁵⁶  to gather your children together as a hen gathers her chicks under her wings, but ⁵⁷  you would have none of it! ⁵⁸ 

Matius 27:24

Jesus is Condemned and Mocked

27:24 When ⁵⁹  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ⁶⁰ 

Matius 19:28

19:28 Jesus ⁶¹  said to them, “I tell you the truth: ⁶²  In the age when all things are renewed, ⁶³  when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging ⁶⁴  the twelve tribes of Israel.

[19:15]  ¹ tn Grk “went from there.”

[21:12]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:12]  ³ tn Grk “the temple.”

[21:12]  sn The merchants (those who were selling) would have been located in the Court of the Gentiles.

[21:12]  ⁴ tn Grk “the temple.”

[21:12]  sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[8:17]  ⁵ tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.

[8:17]  ⁶ sn A quotation from Isa 53:4.

[3:6]  ⁷ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

[13:53]  ⁸ tn Grk “Now it happened that when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[23:6]  ⁹ tn Here δέ (de) has not been translated.

[23:6]  ¹⁰ sn See the note on synagogues in 4:23.

[25:3]  ¹¹ tn Grk “For when.” Here γάρ (gar) has not been translated.

[25:3]  ¹² tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.

[25:3]  ¹³ tn On the use of olive oil in lamps, see L&N 6.202.

[27:39]  ¹⁴ tn Here δέ (de) has not been translated.

[9:35]  ¹⁵ tn Or “cities.”

[9:35]  ¹⁶ sn See the note on synagogues in 4:23.

[9:35]  ¹⁷ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[11:20]  ¹⁸ tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.

[13:7]  ¹⁹ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[13:7]  ²⁰ sn That is, crowded out the good plants.

[21:45]  ²¹ tn Here καί (kai) has not been translated.

[21:45]  ²² sn See the note on Pharisees in 3:7.

[4:8]  ²³ tn Grk “glory.”

[15:2]  ²⁴ tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ²⁵ tn Grk “when they eat bread.”

[19:8]  ²⁶ 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]  ²⁷ tn Grk “heart” (a collective singular).

[19:13]  ²⁸ tn Grk “so that he would lay his hands on them and pray.”

[19:13]  ²⁹ tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.

[22:29]  ³⁰ tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.

[22:29]  ³¹ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[24:1]  ³² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ³³ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[26:50]  ³⁴ tn Here δέ (de) has not been translated.

[26:50]  ³⁵ tn Grk “and put their hands on Jesus.”

[28:20]  ³⁶ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ³⁷ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ³⁸ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[3:3]  ³⁹ tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legonto") is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.

[3:3]  ⁴⁰ tn Or “A voice.”

[3:3]  ⁴¹ sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.

[3:3]  ⁴² sn A quotation from Isa 40:3.

[10:23]  ⁴³ tn Here δέ (de) has not been translated.

[10:23]  ⁴⁴ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ⁴⁵ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ⁴⁶ 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.”

[12:25]  ⁴⁷ tc The majority of mss read ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (̲¹ א B D 892* sy^s,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity.

[12:25]  ⁴⁸ sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).

[12:25]  ⁴⁹ tn Or “is left in ruins.”

[13:22]  ⁵⁰ tn Here δέ (de) has not been translated.

[13:22]  ⁵¹ tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[13:22]  ⁵² sn That is, their concern for spiritual things is crowded out by material things.

[14:15]  ⁵³ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[23:37]  ⁵⁴ sn The double use of the city’s name betrays intense emotion.

[23:37]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:37]  ⁵⁵ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[23:37]  ⁵⁶ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[23:37]  ⁵⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ⁵⁸ tn Grk “you were not willing.”

[27:24]  ⁵⁹ tn Here δέ (de) has not been translated.

[27:24]  ⁶⁰ sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

[19:28]  ⁶¹ tn Here δέ (de) has not been translated.

[19:28]  ⁶² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:28]  ⁶³ sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).

[19:28]  ⁶⁴ sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.