Matius 2:12

2:12 After being warned in a dream not to return to Herod, ¹  they went back by another route to their own country.

Matius 4:15

4:15 “Land of Zebulun and land of Naphtali,

the way by the sea, beyond the Jordan, Galilee of the Gentiles –

Matius 5:20

5:20 For I tell you, unless your righteousness goes beyond that of the experts in the law ²  and the Pharisees, ³  you will never enter the kingdom of heaven.

Matius 5:29-30

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. ⁴  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 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 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 7:4

7:4 Or how can you say ⁵  to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own?

Matius 7:11

7:11 If you then, although you are evil, ⁶  know how to give good gifts to your children, how much more will your Father in heaven give good gifts ⁷  to those who ask him!

Matius 7:21

Judgment of Pretenders

7:21 “Not everyone who says to me, ‘Lord, Lord,’ ⁸  will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.

Matius 10:16

Persecution of Disciples

10:16 “I ⁹  am sending you out like sheep surrounded by wolves, ¹⁰  so be wise as serpents and innocent as doves.

Matius 10:26

Fear God, Not Man

10:26 “Do ¹¹  not be afraid of them, for nothing is hidden ¹²  that will not be revealed, ¹³  and nothing is secret that will not be made known.

Matius 10:29

10:29 Aren’t two sparrows sold for a penny? ¹⁴  Yet not one of them falls to the ground apart from your Father’s will. ¹⁵ 

Matius 12:2

12:2 But when the Pharisees ¹⁶  saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.”

Matius 13:31

The Parable of the Mustard Seed

13:31 He gave ¹⁷  them another parable: ¹⁸  “The kingdom of heaven is like a mustard seed ¹⁹  that a man took and sowed in his field.

Matius 14:22

Walking on Water

14:22 Immediately Jesus ²⁰  made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds.

Matius 17:22

Second Prediction of Jesus’ Death and Resurrection

17:22 When ²¹  they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. ²² 

Matius 20:28

20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ²³  for many.”

Matius 22:11

22:11 But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes.

Matius 22:23-24

Marriage and the Resurrection

22:23 The same day Sadducees ²⁴  (who say there is no resurrection) ²⁵  came to him and asked him, ²⁶  22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children ²⁷  for his brother.’ ²⁸ 

Matius 26:73

26:73 After ²⁹  a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent ³⁰  gives you away!”

Matius 28:6

28:6 He is not here, for he has been raised, ³¹  just as he said. Come and see the place where he ³²  was lying.

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

[5:20]  ² tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[5:20]  ³ sn See the note on Pharisees in 3:7.

[5:29]  ⁴ sn On this word here and in the following verse, see the note on the word hell in 5:22.

[7:4]  ⁵ tn Grk “how will you say?”

[7:11]  ⁶ tn The participle ὄντες (ontes) has been translated concessively.

[7:11]  ⁷ sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.

[7:21]  ⁸ sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[10:16]  ⁹ tn Grk “Behold I.” 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).

[10:16]  ¹⁰ sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

[10:26]  ¹¹ tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.

[10:26]  ¹² tn Or “concealed.”

[10:26]  ¹³ 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.

[10:29]  ¹⁴ sn The penny refers to an assarion, a small Roman copper coin. One of them was worth one-sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest items sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[10:29]  ¹⁵ tn Or “to the ground without the knowledge and consent of your Father.”

[12:2]  ¹⁶ sn See the note on Pharisees in 3:7.

[13:31]  ¹⁷ tn Grk “put before.”

[13:31]  ¹⁸ tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[13:31]  ¹⁹ sn The mustard seed was noted for its tiny size.

[14:22]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:22]  ²¹ tn Here δέ (de) has not been translated.

[17:22]  ²² tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[20:28]  ²³ sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

[22:23]  ²⁴ sn See the note on Sadducees in 3:7.

[22:23]  ²⁵ sn This remark is best regarded as a parenthetical note by the author.

[22:23]  ²⁶ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[22:24]  ²⁷ tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).

[22:24]  ²⁸ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[26:73]  ²⁹ tn Here δέ (de) has not been translated.

[26:73]  ³⁰ tn Grk “your speech.”

[28:6]  ³¹ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[28:6]  ³² tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë^1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.