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 4:10

4:10 Then Jesus said to him, “Go away, ²  Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” ³ 

Matius 5:15

5:15 People ⁴  do not light a lamp and put it under a basket ⁵  but on a lampstand, and it gives light to all in the house.

Matius 6:23

6:23 But if your eye is diseased, ⁶  your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

Matius 6:28

6:28 Why do you worry about clothing? Think about how the flowers ⁷  of the field grow; they do not work ⁸  or spin.

Matius 10:21

10:21 “Brother ⁹  will hand over brother to death, and a father his child. Children will rise against ¹⁰  parents and have them put to death.

Matius 11:1

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

Matius 12:35

12:35 The good person ¹²  brings good things out of his ¹³  good treasury, ¹⁴  and the evil person brings evil things out of his evil treasury.

Matius 13:21

13:21 But he has no root in himself and does not endure; ¹⁵  when ¹⁶  trouble or persecution comes because of the word, immediately he falls away.

Matius 18:32

18:32 Then his lord called the first slave ¹⁷  and said to him, ‘Evil slave! I forgave you all that debt because you begged me!

Matius 19:27

19:27 Then Peter said ¹⁸  to him, “Look, ¹⁹  we have left everything to follow you! ²⁰  What then will there be for us?”

Matius 25:14

The Parable of the Talents

25:14 “For it is like a man going on a journey, who summoned his slaves ²¹  and entrusted his property to them.

Matius 25:37

25:37 Then the righteous will answer him, ²²  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?

Matius 27:31

27:31 When ²³  they had mocked him, they stripped him of the robe and put his own clothes back on him. Then ²⁴  they led him away to crucify him.

[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”).

[4:10]  ² tc The majority of later witnesses (C² D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*^vid K P W Δ 0233 Ë^1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.

[4:10]  ³ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[5:15]  ⁴ tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.

[5:15]  ⁵ 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).

[6:23]  ⁶ tn Or “if your eye is sick” (L&N 23.149).

[6:23]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[6:28]  ⁷ 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]  ⁸ 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.

[10:21]  ⁹ tn Here δέ (de) has not been translated.

[10:21]  ¹⁰ tn Or “will rebel against.”

[11:1]  ¹¹ 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.

[12:35]  ¹² tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.

[12:35]  ¹³ tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215).

[12:35]  ¹⁴ sn The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45).

[13:21]  ¹⁵ tn Grk “is temporary.”

[13:21]  ¹⁶ tn Here δέ (de) has not been translated.

[18:32]  ¹⁷ tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.

[19:27]  ¹⁸ tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.

[19:27]  ¹⁹ sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.

[19:27]  ²⁰ tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[25:14]  ²¹ tn See the note on the word “slave” in 8:9.

[25:37]  ²² tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[27:31]  ²³ tn Here καί (kai) has not been translated.

[27:31]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.