Matius 2:2

2:2 saying, “Where is the one who is born king of the Jews? For we saw his star when it rose ¹  and have come to worship him.”

Matius 2:18

2:18 “A voice was heard in Ramah,

weeping and loud wailing, ² 

Rachel weeping for her children,

and she did not want to be comforted, because they were ³  gone.” ⁴ 

Matius 3:17

3:17 And ⁵  a voice from heaven said, ⁶  “This is my one dear Son; ⁷  in him ⁸  I take great delight.” ⁹ 

Matius 5:12

5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matius 5:15

5:15 People ¹⁰  do not light a lamp and put it under a basket ¹¹  but on a lampstand, and it gives light to all in the house.

Matius 5:28

5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.

Matius 5:35

5:35 not by earth, because it is his footstool, and not by Jerusalem, ¹²  because it is the city of the great King.

Matius 5:45

5:45 so that you may be like ¹³  your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

Matius 6:20

6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal.

Matius 8:10-11

8:10 When ¹⁴  Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, ¹⁵  I have not found such faith in anyone in Israel! 8:11 I tell you, many will come from the east and west to share the banquet ¹⁶  with Abraham, Isaac, and Jacob ¹⁷  in the kingdom of heaven,

Matius 8:13

8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant ¹⁸  was healed at that hour.

Matius 8:24

8:24 And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep.

Matius 9:10

9:10 As ¹⁹  Jesus ²⁰  was having a meal ²¹  in Matthew’s ²²  house, many tax collectors ²³  and sinners came and ate with Jesus and his disciples.

Matius 9:33

9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!”

Matius 10:11

10:11 Whenever ²⁴  you enter a town or village, ²⁵  find out who is worthy there ²⁶  and stay with them ²⁷  until you leave.

Matius 10:16

Persecution of Disciples

10:16 “I ²⁸  am sending you out like sheep surrounded by wolves, ²⁹  so be wise as serpents and innocent as doves.

Matius 10:19

10:19 Whenever ³⁰  they hand you over for trial, do not worry about how to speak or what to say, ³¹  for what you should say will be given to you at that time. ³² 

Matius 10:33

10:33 But whoever denies me before people, I will deny him also before my Father in heaven.

Matius 11:1

11:1 When ³³  Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.

Matius 11:16

11:16 “To ³⁴  what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, ³⁵ 

Matius 12:2

12:2 But when the Pharisees ³⁶  saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.”

Matius 12:24

12:24 But when the Pharisees ³⁷  heard this they said, “He does not cast out demons except by the power of Beelzebul, ³⁸  the ruler ³⁹  of demons!”

Matius 12:36

12:36 I ⁴⁰  tell you that on the day of judgment, people will give an account for every worthless word they speak.

Matius 12:50

12:50 For whoever does the will of my Father in heaven is ⁴¹  my brother and sister and mother.”

Matius 13:4

13:4 And as he sowed, some seeds ⁴²  fell along the path, and the birds came and devoured them.

Matius 13:13

13:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand.

Matius 13:21

13:21 But he has no root in himself and does not endure; ⁴³  when ⁴⁴  trouble or persecution comes because of the word, immediately he falls away.

Matius 13:24-25

The Parable of the Weeds

13:24 He presented them with another parable: ⁴⁵  “The kingdom of heaven is like a person who sowed good seed in his field. 13:25 But while everyone was sleeping, an enemy came and sowed weeds ⁴⁶  among the wheat and went away.

Matius 13:27

13:27 So the slaves ⁴⁷  of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’

Matius 13:35

13:35 This fulfilled what was spoken by the prophet: ⁴⁸ 

“I will open my mouth in parables,

I will announce what has been hidden from the foundation of the world.” ⁴⁹ 

Matius 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ⁵⁰  The one who has ears had better listen! ⁵¹ 

Matius 13:49

13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous

Matius 14:3

14:3 For Herod had arrested John, bound him, ⁵²  and put him in prison on account of Herodias, his brother Philip’s wife,

Matius 14:6

14:6 But on Herod’s birthday, the daughter of Herodias danced before them and pleased Herod,

Matius 14:13

The Feeding of the Five Thousand

14:13 Now when Jesus heard this he went away from there privately in a boat to an isolated place. But when the crowd heard about it, ⁵³  they followed him on foot from the towns. ⁵⁴ 

Matius 17:22

Second Prediction of Jesus’ Death and Resurrection

17:22 When ⁵⁵  they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. ⁵⁶ 

Matius 18:4

18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven.

Matius 20:15

20:15 Am I not ⁵⁷  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ⁵⁸ 

Matius 20:17

Third Prediction of Jesus’ Death and Resurrection

20:17 As Jesus was going up to Jerusalem, ⁵⁹  he took the twelve ⁶⁰  aside privately and said to them on the way,

Matius 21:27-28

21:27 So ⁶¹  they answered Jesus, ⁶²  “We don’t know.” ⁶³  Then he said to them, “Neither will I tell you ⁶⁴  by what authority ⁶⁵  I am doing these things.

The Parable of the Two Sons

21:28 “What ⁶⁶  do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’

Matius 21:41

21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”

Matius 23:39

23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” ⁶⁷ 

Matius 24:14-15

24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, ⁶⁸  and then the end will come.

The Abomination of Desolation

24:15 “So when you see the abomination of desolation ⁶⁹  – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),

Matius 25:31

The Judgment

25:31 “When ⁷⁰  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.

Matius 25:43

25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’

Matius 26:13

26:13 I tell you the truth, ⁷¹  wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Matius 26:23

26:23 He ⁷²  answered, “The one who has dipped his hand into the bowl with me ⁷³  will betray me.

Matius 26:34

26:34 Jesus said to him, “I tell you the truth, ⁷⁴  on this night, before the rooster crows, you will deny me three times.”

Matius 26:52

26:52 Then Jesus said to him, “Put your sword back in its place! ⁷⁵  For all who take hold of the sword will die by the sword.

Matius 26:69

Peter’s Denials

26:69 Now Peter was sitting outside in the courtyard. A ⁷⁶  slave girl ⁷⁷  came to him and said, “You also were with Jesus the Galilean.”

Matius 27:56

27:56 Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

Matius 28:18

28:18 Then Jesus came up and said to them, ⁷⁸  “All authority in heaven and on earth has been given to me.

[2:2]  ¹ tn Or “in its rising,” referring to the astrological significance of a star in a particular portion of the sky. The term used for the “East” in v. 1 is ἀνατολαί (anatolai, a plural form that is used typically of the rising of the sun), while in vv. 2 and 9 the singular ἀνατολή (anatolh) is used. The singular is typically used of the rising of a star and as such should not normally be translated “in the east” (cf. BDAG 74 s.v. 1: “because of the sg. and the article in contrast to ἀπὸ ἀνατολῶν, vs. 1, [it is] prob. not a geograph. expr. like the latter, but rather astronomical…likew. vs. 9”).

[2:18]  ² 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]  ³ tn Grk “are”; the Greek text uses a present tense verb.

[2:18]  ⁴ sn A quotation from Jer 31:15.

[3:17]  ⁵ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ⁶ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  ⁷ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:17]  sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.

[3:17]  ⁸ tn Grk “in whom.”

[3:17]  ⁹ tn Or “with whom I am well pleased.”

[3:17]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[5:15]  ¹⁰ tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.

[5:15]  ¹¹ 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).

[5:35]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:45]  ¹³ tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.

[8:10]  ¹⁴ tn Here δέ (de) has not been translated.

[8:10]  ¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[8:11]  ¹⁶ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.

[8:11]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[8:11]  ¹⁷ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:13]  ¹⁸ tc ‡ Most mss read αὐτοῦ (autou, “his”) after “servant.” It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as א B 0250 0281 ˹ 33 latt. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L W Θ 0233 ˹³ Ï sy sa). NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[9:10]  ¹⁹ tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[9:10]  ²⁰ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[9:10]  ²¹ tn Grk “was reclining at table.”

[9:10]  sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[9:10]  ²² tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.

[9:10]  ²³ sn See the note on tax collectors in 5:46.

[10:11]  ²⁴ tn Here δέ (de) has not been translated.

[10:11]  ²⁵ tn Grk “Into whatever town or village you enter.” This acts as a distributive, meaning every town or village they enter; this is expressed more naturally in English as “whenever you enter a town or village.”

[10:11]  ²⁶ tn Grk “in it” (referring to the city or village).

[10:11]  ²⁷ tn Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay.

[10:11]  sn Jesus telling his disciples to stay with them in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[10:16]  ²⁸ 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]  ²⁹ sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

[10:19]  ³⁰ tn Here δέ (de) has not been translated.

[10:19]  ³¹ tn Grk “how or what you might speak.”

[10:19]  ³² tn Grk “in that hour.”

[11:1]  ³³ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[11:16]  ³⁴ tn Here δέ (de) has not been translated.

[11:16]  ³⁵ tn Grk “who call out to one another, saying.” The participle λέγουσιν (legousin) is redundant in contemporary English and has not been translated.

[12:2]  ³⁶ sn See the note on Pharisees in 3:7.

[12:24]  ³⁷ sn See the note on Pharisees in 3:7.

[12:24]  ³⁸ 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]  ³⁹ tn Or “prince.”

[12:36]  ⁴⁰ tn Here δέ (de) has not been translated.

[12:50]  ⁴¹ tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.

[13:4]  ⁴² 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).

[13:21]  ⁴³ tn Grk “is temporary.”

[13:21]  ⁴⁴ tn Here δέ (de) has not been translated.

[13:24]  ⁴⁵ tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[13:25]  ⁴⁶ tn Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).

[13:27]  ⁴⁷ tn See the note on the word “slave” in 8:9.

[13:35]  ⁴⁸ tc A few important mss (א* Θ Ë^1,13 33) identify the prophet as Isaiah, a reading that is significantly harder than the generic “prophet” because the source of this prophecy is not Isaiah but Asaph in Ps 78. Jerome mentioned some mss that had “Asaph” here, though none are known to exist today. This problem is difficult because of the temptation for scribes to delete the reference to Isaiah in order to clear up a discrepancy. Indeed, the vast majority of witnesses have only “the prophet” here (א¹ B C D L W 0233 0242 Ï lat sy co). However, as B. M. Metzger points out, “if no prophet were originally named, more than one scribe might have been prompted to insert the name of the best known prophet – something which has, in fact, happened elsewhere more than once” (TCGNT 27). In light of the paucity of evidence for the reading ᾿Ησαΐου, as well as the proclivity of scribes to add his name, it is probably best to consider the shorter reading as authentic.

[13:35]  tn Grk “was spoken by the prophet, saying.” The participle λέγοντος (legontos) is redundant in contemporary English and has not been translated.

[13:35]  ⁴⁹ sn A quotation from Ps 78:2.

[13:43]  ⁵⁰ sn An allusion to Dan 12:3.

[13:43]  ⁵¹ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

[14:3]  ⁵² tc ‡ Most witnesses (א² C D L W Z Θ 0106 Ë^1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff¹ h q). The original wording most likely lacked it, but it has been included here due to English style. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.

[14:13]  ⁵³ 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.

[14:13]  ⁵⁴ tn Or “cities.”

[17:22]  ⁵⁵ tn Here δέ (de) has not been translated.

[17:22]  ⁵⁶ 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.

[20:15]  ⁵⁷ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ⁵⁸ tn Grk “Is your eye evil because I am good?”

[20:17]  ⁵⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:17]  ⁶⁰ tc ‡ A number of significant witnesses (e.g., B C W 085 33 lat) have μαθητάς (maqhtas, “disciples”) after δώδεκα (dwdeka, “twelve”), perhaps by way of clarification, while other important witnesses lack the word (e.g., א D L Θ Ë^1,13). The longer reading looks to be a scribal clarification, and hence is considered to be secondary. NA²⁷ puts the word in brackets to show doubts about its authenticity.

[21:27]  ⁶¹ tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.

[21:27]  ⁶² tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.

[21:27]  ⁶³ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.

[21:27]  ⁶⁴ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[21:27]  ⁶⁵ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.

[21:28]  ⁶⁶ tn Here δέ (de) has not been translated.

[23:39]  ⁶⁷ sn A quotation from Ps 118:26.

[24:14]  ⁶⁸ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:15]  ⁶⁹ sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:14, 19, 24; Rev 3:10).

[25:31]  ⁷⁰ tn Here δέ (de) has not been translated.

[26:13]  ⁷¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:23]  ⁷² tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[26:23]  ⁷³ sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[26:34]  ⁷⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:52]  ⁷⁵ tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.

[26:69]  ⁷⁶ tn Here καί (kai) has not been translated.

[26:69]  ⁷⁷ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[28:18]  ⁷⁸ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.