Matius 19:18

19:18 “Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony,

Matius 7:1

Do Not Judge

7:1 “Do not judge so that you will not be judged. ¹ 

Matius 10:9

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

Matius 5:27

Adultery

5:27 “You have heard that it was said, ‘Do not commit adultery.’ ² 

Matius 26:5

26:5 But they said, “Not during the feast, so that there won’t be a riot among the people.” ³ 

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 14:27

14:27 But immediately Jesus ⁴  spoke to them: ⁵  “Have courage! It is I. Do not be afraid.”

Matius 24:20

24:20 Pray ⁶  that your flight may not be in winter or on a Sabbath.

Matius 24:4

24:4 Jesus answered them, ⁷  “Watch out ⁸  that no one misleads you.

Matius 7:6

7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces. ⁹ 

Matius 10:31

10:31 So do not be afraid; ¹⁰  you are more valuable than many sparrows.

Matius 17:7

17:7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.”

Matius 24:18

24:18 and the one in the field must not turn back to get his cloak.

Matius 24:26

24:26 So then, if someone ¹¹  says to you, ‘Look, he is in the wilderness,’ ¹²  do not go out, or ‘Look, he is in the inner rooms,’ do not believe him.

Matius 4:7

4:7 Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’” ¹³ 

Matius 10:5

10:5 Jesus sent out these twelve, instructing them as follows: ¹⁴  “Do not go to Gentile regions ¹⁵  and do not enter any Samaritan town. ¹⁶ 

Matius 23:10

23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. ¹⁷ 

Matius 24:17

24:17 The one on the roof ¹⁸  must not come down ¹⁹  to take anything out of his house,

Matius 10:10

10:10 no bag ²⁰  for the journey, or an extra tunic, ²¹  or sandals or staff, ²²  for the worker deserves his provisions.

Matius 13:29

13:29 But he said, ‘No, since in gathering the weeds you may uproot the wheat with them.

Matius 6:3

6:3 But when you do your giving, do not let your left hand know what your right hand is doing,

Matius 5:42

5:42 Give to the one who asks you, ²³  and do not reject ²⁴  the one who wants to borrow from you.

Matius 10:34

Not Peace, but a Sword

10:34 “Do not think that I have come to bring ²⁵  peace to the earth. I have not come to bring peace but a sword.

Matius 23:8

23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers.

Matius 5:36

5:36 Do not take an oath by your head, because you are not able to make one hair white or black.

Matius 6:8

6:8 Do ²⁶  not be like them, for your Father knows what you need before you ask him.

Matius 28:5

28:5 But the angel said ²⁷  to the women, “Do not be afraid; I know ²⁸  that you are looking for Jesus, who was crucified. ²⁹ 

Matius 5:17

Fulfillment of the Law and Prophets

5:17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. ³⁰ 

Matius 5:35

5:35 not by earth, because it is his footstool, and not by Jerusalem, ³¹  because it is the city of the great King.

Matius 5:21

Anger and Murder

5:21 “You have heard that it was said to an older generation, ³²  ‘Do not murder,’ ³³  and ‘whoever murders will be subjected to judgment.’

Matius 23:9

23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven.

Matius 6:34

6:34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. ³⁴ 

Matius 24:23

24:23 Then if anyone says to you, ‘Look, here is the Christ!’ ³⁵  or ‘There he is!’ do not believe him.

Matius 12:16

12:16 But he sternly warned them not to make him known.

Matius 19:6

19:6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.”

Matius 16:20

16:20 Then he instructed his disciples not to tell anyone that he was the Christ. ³⁶ 

Matius 26:41

26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

Matius 5:33

Oaths

5:33 “Again, you have heard that it was said to an older generation, ³⁷  ‘Do not break an oath, but fulfill your vows to the Lord.’ ³⁸ 

Matius 5:39

5:39 But I say to you, do not resist the evildoer. ³⁹  But whoever strikes you on the ⁴⁰  right cheek, turn the other to him as well.

Matius 6:1

Pure-hearted Giving

6:1 “Be ⁴¹  careful not to display your righteousness merely to be seen by people. ⁴²  Otherwise you have no reward with your Father in heaven.

Matius 6:7

6:7 When ⁴³  you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard.

Matius 6:13

6:13 And do not lead us into temptation, ⁴⁴  but deliver us from the evil one. ⁴⁵ 

Matius 6:19

Lasting Treasure

6:19 “Do not accumulate for yourselves treasures on earth, where moth ⁴⁶  and rust destroy and where thieves break in and steal.

Matius 6:31

6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’

Matius 10:26

Fear God, Not Man

10:26 “Do ⁴⁷  not be afraid of them, for nothing is hidden ⁴⁸  that will not be revealed, ⁴⁹  and nothing is secret that will not be made known.

Matius 19:14

19:14 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.” ⁵⁰ 

Matius 24:6

24:6 You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. ⁵¹ 

Matius 9:30

9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.”

Matius 20:26

20:26 It must not be this way among you! Instead whoever wants to be great among you must be your servant,

Matius 2:12

2:12 After being warned in a dream not to return to Herod, ⁵²  they went back by another route to their own country.

Matius 3:9

3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!

Matius 10:19

10:19 Whenever ⁵³  they hand you over for trial, do not worry about how to speak or what to say, ⁵⁴  for what you should say will be given to you at that time. ⁵⁵ 

Matius 10:28

10:28 Do ⁵⁶  not be afraid of those who kill the body ⁵⁷  but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. ⁵⁸ 

Matius 18:10

The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.

Matius 23:3

23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. ⁵⁹ 

Matius 27:19

27:19 As ⁶⁰  he was sitting on the judgment seat, ⁶¹  his wife sent a message ⁶²  to him: ⁶³  “Have nothing to do with that innocent man; ⁶⁴  I have suffered greatly as a result of a dream ⁶⁵  about him today.”

Matius 28:10

28:10 Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

Matius 6:25

Do Not Worry

6:25 “Therefore I tell you, do not worry ⁶⁶  about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing?

Matius 17:9

17:9 As they were coming down from the mountain, Jesus commanded them, ⁶⁷  “Do not tell anyone about the vision until the Son of Man is raised from the dead.”

Matius 6:2

6:2 Thus whenever you do charitable giving, ⁶⁸  do not blow a trumpet before you, as the hypocrites do in synagogues ⁶⁹  and on streets so that people will praise them. I tell you the truth, ⁷⁰  they have their reward.

Matius 6:18

6:18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.

Matius 1:20

1:20 When he had contemplated this, an ⁷¹  angel of the Lord ⁷²  appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit.

Matius 6:5

Private Prayer

6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues ⁷³  and on street corners so that people can see them. Truly I say to you, they have their reward.

Matius 6:16

Proper Fasting

6:16 “When ⁷⁴  you fast, do not look sullen like the hypocrites, for they make their faces unattractive ⁷⁵  so that people will see them fasting. I tell you the truth, ⁷⁶  they have their reward.

Matius 8:4

8:4 Then Jesus said to him, “See that you do not speak to anyone, ⁷⁷  but go, show yourself to a priest, and bring the offering ⁷⁸  that Moses commanded, ⁷⁹  as a testimony to them.” ⁸⁰ 

Matius 13:15

13:15 For the heart of this people has become dull;

they are hard of hearing,

and they have shut their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their hearts

and turn, and I would heal them.’ ⁸¹ 

Matius 16:22

16:22 So Peter took him aside and began to rebuke him: ⁸²  “God forbid, ⁸³  Lord! This must not happen to you!”

Matius 17:27

17:27 But so that we don’t offend them, go to the lake and throw out a hook. Take the first fish that comes up, and when you open its mouth, you will find a four drachma coin. ⁸⁴  Take that and give it to them for me and you.”

Matius 19:10

19:10 The ⁸⁵  disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!”

Matius 27:49

27:49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.” ⁸⁶ 

Matius 5:30

5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

Matius 5:25

5:25 Reach agreement ⁸⁷  quickly with your accuser while on the way to court, ⁸⁸  or he ⁸⁹  may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison.

Matius 26:39

26:39 Going a little farther, he threw himself down with his face to the ground and prayed, ⁹⁰  “My Father, if possible, ⁹¹  let this cup ⁹²  pass from me! Yet not what I will, but what you will.”

Matius 4:6

4:6 and said to him, “If you are the Son of God, throw yourself down. For it is written, ‘He will command his angels concerning you’ ⁹³  and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ⁹⁴ 

Matius 21:19

21:19 After noticing a fig tree ⁹⁵  by the road he went to it, but found nothing on it except leaves. He said to it, “Never again will there be fruit from you!” And the fig tree withered at once.

Matius 5:29

5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. ⁹⁶ 

Matius 23:23

23:23 “Woe to you, experts in the law ⁹⁷  and you Pharisees, hypocrites! You give a tenth ⁹⁸  of mint, dill, and cumin, ⁹⁹  yet you neglect what is more important in the law – justice, mercy, and faithfulness! You ¹⁰⁰  should have done these things without neglecting the others.

Matius 27:64

27:64 So give orders to secure the tomb until the third day. Otherwise his disciples may come and steal his body ¹⁰¹  and say to the people, ‘He has been raised from the dead,’ and the last deception will be worse than the first.”

Matius 15:32

The Feeding of the Four Thousand

15:32 Then Jesus called the ¹⁰²  disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.”

Matius 21:21

21:21 Jesus ¹⁰³  answered them, “I tell you the truth, ¹⁰⁴  if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will happen.

Matius 28:14

28:14 If ¹⁰⁵  this matter is heard before the governor, ¹⁰⁶  we will satisfy him ¹⁰⁷  and keep you out of trouble.” ¹⁰⁸ 

Matius 25:9

25:9 ‘No,’ they replied. ¹⁰⁹  ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’

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 15:13

15:13 And he replied, ¹¹⁰  “Every plant that my heavenly Father did not plant will be uprooted.

Matius 5:15

5:15 People ¹¹¹  do not light a lamp and put it under a basket ¹¹²  but on a lampstand, and it gives light to all in the house.

Matius 6:30

6:30 And if this is how God clothes the wild grass, ¹¹³  which is here today and tomorrow is tossed into the fire to heat the oven, ¹¹⁴  won’t he clothe you even more, ¹¹⁵  you people of little faith?

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. ¹¹⁶  But the disciples scolded those who brought them. ¹¹⁷ 

Matius 2:22

2:22 But when he heard that Archelaus ¹¹⁸  was reigning over Judea in place of his father Herod, ¹¹⁹  he was afraid to go there. After being warned in a dream, he went to the regions of Galilee.

Matius 9:2

9:2 Just then ¹²⁰  some people ¹²¹  brought to him a paralytic lying on a stretcher. ¹²²  When Jesus saw their ¹²³  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ¹²⁴ 

Matius 2:13

The Escape to Egypt

2:13 After they had gone, an ¹²⁵  angel of the Lord ¹²⁶  appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod ¹²⁷  is going to look for the child to kill him.”

[7:1]  ¹ sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.

[5:27]  ² sn A quotation from Exod 20:14; Deut 5:17.

[26:5]  ³ sn The suggestion here is that Jesus was too popular to openly arrest him.

[14:27]  ⁴ tc Most witnesses have ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), while a few lack the words (א* D 073 892 pc ff¹ sy^c sa bo). Although such additions are often suspect (due to liturgical influences, piety, or for the sake of clarity), in this case it is likely that ὁ ᾿Ιησοῦς dropped out accidentally. Apart from a few albeit important witnesses, as noted above, the rest of the tradition has either ὁ ᾿Ιησοῦς αὐτοῖς (Jo Ihsous autois) or αὐτοῖς ὁ ᾿Ιησοῦς (autois Jo Ihsous). In uncial letters, with Jesus’ name as a nomen sacrum, this would have been written as autoisois_ or ois_autois. Thus homoioteleuton could explain the reason for the omission of Jesus’ name.

[14:27]  ⁵ tn Grk “he said to them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[24:20]  ⁶ tn Here δέ (de) has not been translated.

[24:4]  ⁷ tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.

[24:4]  ⁸ tn Or “Be on guard.”

[7:6]  ⁹ tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).

[10:31]  ¹⁰ sn Do not be afraid. One should respect and show reverence to God, but need not fear his tender care.

[24:26]  ¹¹ tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).

[24:26]  ¹² tn Or “in the desert.”

[4:7]  ¹³ sn A quotation from Deut 6:16.

[10:5]  ¹⁴ tn Grk “instructing them, saying.”

[10:5]  ¹⁵ tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.

[10:5]  ¹⁶ tn Grk “town [or city] of the Samaritans.”

[23:10]  ¹⁷ 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.

[24:17]  ¹⁸ sn On the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[24:17]  ¹⁹ sn The swiftness and devastation of the judgment will require a swift escape. There will be no time to come down from the roof and pick up anything from inside one’s home.

[10:10]  ²⁰ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:10]  ²¹ tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.

[10:10]  ²² sn Mark 6:8 allows one staff. It might be that Matthew’s summary (cf. Luke 9:3) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[5:42]  ²³ 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]  ²⁴ tn Grk “do not turn away from.”

[10:34]  ²⁵ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[6:8]  ²⁶ tn Grk “So do not.” Here οὖν (oun) has not been translated.

[28:5]  ²⁷ tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.

[28:5]  ²⁸ tn Grk “for I know.”

[28:5]  ²⁹ sn See the note on crucified in 20:19.

[5:17]  ³⁰ tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.

[5:35]  ³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:21]  ³² tn Grk “to the ancient ones.”

[5:21]  ³³ sn A quotation from Exod 20:13; Deut 5:17.

[6:34]  ³⁴ tn Grk “Sufficient for the day is its evil.”

[24:23]  ³⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:23]  sn See the note on Christ in 1:16.

[16:20]  ³⁶ tc Most mss (א² C W Ï lat bo) have “Jesus, the Christ” (᾿Ιησοῦς ὁ Χριστός, Ihsou" Jo Cristo") here, while D has “Christ Jesus” (ὁ Χριστὸς ᾿Ιησοῦς). On the one hand, this is a much harder reading than the mere Χριστός, because the name Jesus was already well known for the disciples’ master – both to them and to others. Whether he was the Messiah is the real focus of the passage. But this is surely too hard a reading: There are no other texts in which the Lord tells his disciples not to disclose his personal name. Further, it is plainly a motivated reading in that scribes had the proclivity to add ᾿Ιησοῦς to Χριστός or to κύριος (kurio", “Lord”), regardless of whether such was appropriate to the context. In this instance it clearly is not, and it only reveals that scribes sometimes, if not often, did not think about the larger interpretive consequences of their alterations to the text. Further, the shorter reading is well supported by א* B L Δ Θ Ë^1,13 565 700 1424 al it sa.

[16:20]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:20]  sn See the note on Christ in 1:16.

[5:33]  ³⁷ tn Grk “the ancient ones.”

[5:33]  ³⁸ sn A quotation from Lev 19:12.

[5:39]  ³⁹ tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).

[5:39]  ⁴⁰ tc ‡ Many mss (B D K L Δ Θ Ë¹³ 565 579 700 1424 pm) have σου (sou) here (“your right cheek”), but many others lack the pronoun (א W ˹ 33 892 1241 pm). The pronoun was probably added by way of clarification. NA²⁷ has σου in brackets, indicating doubt as to its authenticity.

[6:1]  ⁴¹ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

[6:1]  ⁴² tn Grk “before people in order to be seen by them.”

[6:7]  ⁴³ tn Here δέ (de) has not been translated.

[6:13]  ⁴⁴ tn Or “into a time of testing.”

[6:13]  sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.

[6:13]  ⁴⁵ tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

[6:13]  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 since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.

[6:19]  ⁴⁶ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[10:26]  ⁴⁷ tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.

[10:26]  ⁴⁸ tn Or “concealed.”

[10:26]  ⁴⁹ sn I.e., be revealed by God. The passive voice here and in the next verb see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known.

[19:14]  ⁵⁰ sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[24:6]  ⁵¹ tn Grk “it is not yet the end.”

[2:12]  ⁵² sn See the note on King Herod in 2:1.

[10:19]  ⁵³ tn Here δέ (de) has not been translated.

[10:19]  ⁵⁴ tn Grk “how or what you might speak.”

[10:19]  ⁵⁵ tn Grk “in that hour.”

[10:28]  ⁵⁶ tn Here καί (kai) has not been translated.

[10:28]  ⁵⁷ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[10:28]  ⁵⁸ sn See the note on the word hell in 5:22.

[23:3]  ⁵⁹ tn Grk “for they say and do not do.”

[27:19]  ⁶⁰ tn Here δέ (de) has not been translated.

[27:19]  ⁶¹ tn Or “the judge’s seat.”

[27:19]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[27:19]  ⁶² tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[27:19]  ⁶³ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ⁶⁴ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ⁶⁵ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

[6:25]  ⁶⁶ tn Or “do not be anxious,” and so throughout the rest of this paragraph.

[17:9]  ⁶⁷ tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[6:2]  ⁶⁸ tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).

[6:2]  ⁶⁹ sn See the note on synagogues in 4:23.

[6:2]  ⁷⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[1:20]  ⁷¹ 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).

[1:20]  ⁷² tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[6:5]  ⁷³ sn See the note on synagogues in 4:23.

[6:16]  ⁷⁴ tn Here δέ (de) has not been translated.

[6:16]  ⁷⁵ tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”

[6:16]  ⁷⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[8:4]  ⁷⁷ sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.

[8:4]  ⁷⁸ tn Grk “gift.”

[8:4]  ⁷⁹ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[8:4]  ⁸⁰ tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.

[13:15]  ⁸¹ sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[16:22]  ⁸² tn Grk “began to rebuke him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[16:22]  ⁸³ tn Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!”

[17:27]  ⁸⁴ sn The four drachma coin was a stater (στατήρ, stathr), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day’s labor (L&N 6.80).

[19:10]  ⁸⁵ tc ‡ Some significant witnesses, along with the majority of later mss (̲⁵ C D L W Z 078 Ë^1,13 33 Ï lat sy sa^mss bo), read αὐτοῦ (autou, “his”) after μαθηταί (maqhtai, “disciples”), but this looks to be a clarifying reading. Other early and important witnesses lack the pronoun (Ì^71vid א B Θ e ff¹ g¹ sa^ms mae), the reading adopted here. NA²⁷ includes the pronoun in brackets, indicating doubts as to its authenticity.

[27:49]  ⁸⁶ tc Early and important mss (א B C L Γ pc) have another sentence at the end of this verse: “And another [soldier] took a spear and pierced him in the side, and water and blood flowed out.” This comment finds such a strong parallel in John 19:34 that it was undoubtedly lifted from the Fourth Gospel by early, well-meaning scribes and inserted into Matt 27:49. Consequently, even though the support for the shorter reading (A D W Θ Ë^1,13 33 Ï lat sy sa bo) is not nearly as impressive, internal considerations on its behalf are compelling.

[5:25]  ⁸⁷ tn Grk “Make friends.”

[5:25]  ⁸⁸ tn The words “to court” are not in the Greek text but are implied.

[5:25]  ⁸⁹ tn Grk “the accuser.”

[26:39]  ⁹⁰ tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[26:39]  ⁹¹ tn Grk “if it is possible.”

[26:39]  ⁹² sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[4:6]  ⁹³ sn A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

[4:6]  ⁹⁴ sn A quotation from Ps 91:12.

[21:19]  ⁹⁵ tn Grk “one fig tree.”

[21:19]  sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[5:29]  ⁹⁶ sn On this word here and in the following verse, see the note on the word hell in 5:22.

[23:23]  ⁹⁷ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:23]  ⁹⁸ tn Or “you tithe mint.”

[23:23]  ⁹⁹ sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.

[23:23]  ¹⁰⁰ tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë^1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[27:64]  ¹⁰¹ tn Grk “him.”

[15:32]  ¹⁰² tc ‡ Although the external evidence is not great (א W Θ 700 pc), the internal evidence for the omission of αὐτοῦ (autou, “his”) after “disciples” is fairly strong. The pronoun may have been added by way of clarification. NA²⁷, however, includes the pronoun, on the basis of the much stronger external evidence.

[21:21]  ¹⁰³ tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.

[21:21]  ¹⁰⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[28:14]  ¹⁰⁵ tn Here καί (kai) has not been translated.

[28:14]  ¹⁰⁶ tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).

[28:14]  ¹⁰⁷ 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]  ¹⁰⁸ tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”

[25:9]  ¹⁰⁹ tn Grk “The wise answered, saying, ‘No.’”

[15:13]  ¹¹⁰ tn Grk “And answering, he said.”

[5:15]  ¹¹¹ tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.

[5:15]  ¹¹² tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[6:30]  ¹¹³ tn Grk “grass of the field.”

[6:30]  ¹¹⁴ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[6:30]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[6:30]  ¹¹⁵ sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[19:13]  ¹¹⁶ tn Grk “so that he would lay his hands on them and pray.”

[19:13]  ¹¹⁷ 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.

[2:22]  ¹¹⁸ sn Archelaus took after his father Herod the Great in terms of cruelty and ruthlessness, so Joseph was afraid to go there. After further direction in a dream, he went instead to Galilee.

[2:22]  ¹¹⁹ sn See the note on King Herod in 2:1.

[9:2]  ¹²⁰ tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.

[9:2]  ¹²¹ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ¹²² tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[9:2]  ¹²³ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[9:2]  ¹²⁴ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[2:13]  ¹²⁵ 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).

[2:13]  ¹²⁶ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[2:13]  ¹²⁷ sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.