Matius 2:18

2:18 “A voice was heard in Ramah,

weeping and loud wailing, ¹ 

Rachel weeping for her children,

and she did not want to be comforted, because they were ²  gone.” ³ 

Matius 6:28

6:28 Why do you worry about clothing? Think about how the flowers ⁴  of the field grow; they do not work ⁵  or spin.

Matius 6:32

6:32 For the unconverted ⁶  pursue these things, and your heavenly Father knows that you need them.

Matius 8:16

8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. ⁷ 

Matius 11:8

11:8 What ⁸  did you go out to see? A man dressed in fancy clothes? ⁹  Look, those who wear fancy clothes are in the homes of kings! ¹⁰ 

Matius 12:24

12:24 But when the Pharisees ¹¹  heard this they said, “He does not cast out demons except by the power of Beelzebul, ¹²  the ruler ¹³  of demons!”

Matius 12:27

12:27 And if I cast out demons by Beelzebul, by whom do your sons ¹⁴  cast them ¹⁵  out? For this reason they will be your judges.

Matius 13:4-5

13:4 And as he sowed, some seeds ¹⁶  fell along the path, and the birds came and devoured them. 13:5 Other ¹⁷  seeds fell on rocky ground ¹⁸  where they did not have much soil. They sprang up quickly because the soil was not deep. ¹⁹ 

Matius 13:11

13:11 He replied, ²⁰  “You have been given ²¹  the opportunity to know ²²  the secrets ²³  of the kingdom of heaven, but they have not.

Matius 13:20

13:20 The ²⁴  seed sown on rocky ground ²⁵  is the person who hears the word and immediately receives it with joy.

Matius 13:41

13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. ²⁶ 

Matius 14:28-29

14:28 Peter ²⁷  said to him, ²⁸  “Lord, if it is you, order me to come to you on the water.” 14:29 So he said, “Come.” Peter got out of the boat, walked on the water, and came toward Jesus.

Matius 15:27

15:27 “Yes, Lord,” she replied, ²⁹  “but even the dogs eat the crumbs that fall from their masters’ table.”

Matius 17:2

17:2 And he was transfigured before them. ³⁰  His ³¹  face shone like the sun, and his clothes became white as light.

Matius 18:3

18:3 and said, “I tell you the truth, ³²  unless you turn around and become like little children, ³³  you will never ³⁴  enter the kingdom of heaven!

Matius 18:7

18:7 Woe to the world because of stumbling blocks! It ³⁵  is necessary that stumbling blocks come, but woe to the person through whom they come.

Matius 18:25

18:25 Because ³⁶  he was not able to repay it, ³⁷  the lord ordered him to be sold, along with ³⁸  his wife, children, and whatever he possessed, and repayment to be made.

Matius 21:8

21:8 A ³⁹  very large crowd spread their cloaks on the road. Others cut branches from the trees and spread them on the road.

Matius 22:7

22:7 The ⁴⁰  king was furious! He sent his soldiers, and they put those murderers to death ⁴¹  and set their city ⁴²  on fire.

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. ⁴³ 

Matius 23:29

23:29 “Woe to you, experts in the law ⁴⁴  and you Pharisees, hypocrites! You ⁴⁵  build tombs for the prophets and decorate the graves ⁴⁶  of the righteous.

Matius 24:32

The Parable of the Fig Tree

24:32 “Learn ⁴⁷  this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near.

Matius 25:22

25:22 The ⁴⁸  one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’

Matius 25:27

25:27 Then you should have deposited my money with the bankers, ⁴⁹  and on my return I would have received my money back with interest! ⁵⁰ 

Matius 26:65

26:65 Then the high priest tore his clothes and declared, ⁵¹  “He has blasphemed! Why do we still need witnesses? Now ⁵²  you have heard the blasphemy!

Matius 27:3

Judas’ Suicide

27:3 Now when ⁵³  Judas, who had betrayed him, saw that Jesus ⁵⁴  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders,

Matius 27:6

27:6 The ⁵⁵  chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.”

Matius 27:31

27:31 When ⁵⁶  they had mocked him, they stripped him of the robe and put his own clothes back on him. Then ⁵⁷  they led him away to crucify him.

Matius 28:11

The Guards’ Report

28:11 While ⁵⁸  they were going, some ⁵⁹  of the guard went into the city and told the chief priests everything that had happened.

Matius 28:19

28:19 Therefore go ⁶⁰  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ⁶¹ 

[2:18]  ¹ tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later mss (C D L W 0233 ˹³ 33 Ï) have a quotation in Matthew which conforms to that of the LXX (θρῆνος καὶ κλαυθμός καὶ ὀδυρμός; qrhno" kai klauqmo" kai odurmo"). But such assimilations were routine among the scribes; as such, they typically should be discounted because they are both predictable and motivated. The shorter reading, without “lamentation and,” is thus to be preferred, especially since it cannot easily be accounted for unless it is the original wording here. Further, it is found in the better mss along with a good cross-section of other witnesses (א B Z 0250 ˹ pc lat co).

[2:18]  ² tn Grk “are”; the Greek text uses a present tense verb.

[2:18]  ³ sn A quotation from Jer 31:15.

[6:28]  ⁴ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[6:28]  ⁵ tn Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English reads better in terms of cadence with a single syllable.

[6:32]  ⁶ tn Or “unbelievers”; Grk “Gentiles.”

[8:16]  ⁷ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[11:8]  ⁸ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.

[11:8]  ⁹ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[11:8]  ¹⁰ tn Or “palaces.”

[12:24]  ¹¹ sn See the note on Pharisees in 3:7.

[12:24]  ¹² tn Grk “except by Beelzebul.”

[12:24]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[12:24]  ¹³ tn Or “prince.”

[12:27]  ¹⁴ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[12:27]  ¹⁵ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[13:4]  ¹⁶ tn In Matthew’s version of this parable, plural pronouns are used to refer to the seed in v. 4 (ἅ…αὐτά [Ja…auta]), although the collective singular is used in v. 5 and following (indicated by the singular verbs like ἔπεσεν [epesen]). For the sake of consistency in English, plural pronouns referring to the seed are used in the translation throughout the Matthean account. In both Mark and Luke the collective singular is used consistently throughout (cf. Mark 4:1-9; Luke 8:4-8).

[13:5]  ¹⁷ tn Here and in vv. 7 and 8 δέ (de) has not been translated.

[13:5]  ¹⁸ sn The rocky ground in Palestine would be a limestone base lying right under the soil.

[13:5]  ¹⁹ tn Grk “it did not have enough depth of earth.”

[13:11]  ²⁰ tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:11]  ²¹ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[13:11]  ²² tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[13:11]  ²³ tn Grk “the mysteries.”

[13:11]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[13:20]  ²⁴ tn Here δέ (de) has not been translated.

[13:20]  ²⁵ tn Grk “The one sown on rocky ground, this is the one.” The next two statements like this one have this same syntactical structure.

[13:41]  ²⁶ tn Grk “the ones who practice lawlessness.”

[14:28]  ²⁷ tn Here δέ (de) has not been translated.

[14:28]  ²⁸ tn Grk “answering him, Peter said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:27]  ²⁹ tn Grk “she said.”

[17:2]  ³⁰ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[17:2]  ³¹ tn Here καί (kai) has not been translated.

[18:3]  ³² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:3]  ³³ sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.

[18:3]  ³⁴ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[18:7]  ³⁵ tn Grk “For it.” Here γάρ (gar) has not been translated.

[18:25]  ³⁶ tn Here δέ (de) has not been translated.

[18:25]  ³⁷ tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[18:25]  ³⁸ tn Grk “and his wife.”

[21:8]  ³⁹ tn Here δέ (de) has not been translated.

[22:7]  ⁴⁰ tn Here δέ (de) has not been translated.

[22:7]  ⁴¹ tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ⁴² tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.

[23:3]  ⁴³ tn Grk “for they say and do not do.”

[23:29]  ⁴⁴ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:29]  ⁴⁵ tn Grk “Because you.” Here ὅτι (Joti) has not been translated.

[23:29]  ⁴⁶ tn Or perhaps “the monuments” (see L&N 7.75-76).

[24:32]  ⁴⁷ tn Here δέ (de) has not been translated.

[25:22]  ⁴⁸ tn Here δέ (de) has not been translated.

[25:27]  ⁴⁹ tn For the translation “deposited my money with the bankers,” see L&N 57.216.

[25:27]  ⁵⁰ sn That is, “If you really feared me you should have done a minimum to get what I asked for.”

[26:65]  ⁵¹ tn Grk “the high priest tore his clothes, saying.”

[26:65]  ⁵² tn Grk “Behold now.” 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).

[27:3]  ⁵³ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

[27:3]  ⁵⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[27:6]  ⁵⁵ tn Here δέ (de) has not been translated.

[27:31]  ⁵⁶ tn Here καί (kai) has not been translated.

[27:31]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[28:11]  ⁵⁸ tn Here δέ (de) has not been translated.

[28:11]  ⁵⁹ tn Grk “behold, some of the guard.” 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).

[28:19]  ⁶⁰ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ⁶¹ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.