Matius 2:23

2:23 He came to a town called Nazareth ¹  and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus ²  would be called a Nazarene. ³ 

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 4:23

Jesus’ Healing Ministry

4:23 Jesus ⁴  went throughout all of Galilee, teaching in their synagogues, ⁵  preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people.

Matius 5:20

5:20 For I tell you, unless your righteousness goes beyond that of the experts in the law ⁶  and the Pharisees, ⁷  you will never enter the kingdom of heaven.

Matius 5:47

5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they?

Matius 6:1

Pure-hearted Giving

6:1 “Be ⁸  careful not to display your righteousness merely to be seen by people. ⁹  Otherwise you have no reward with your Father in heaven.

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 7:16

7:16 You will recognize them by their fruit. Grapes are not gathered ¹⁰  from thorns or figs from thistles, are they? ¹¹ 

Matius 9:28

9:28 When ¹²  he went into the house, the blind men came to him. Jesus ¹³  said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.”

Matius 9:35

Workers for the Harvest

9:35 Then Jesus went throughout all the towns ¹⁴  and villages, teaching in their synagogues, ¹⁵  preaching the good news of the kingdom, and healing every kind of disease and sickness. ¹⁶ 

Matius 10:26

Fear God, Not Man

10:26 “Do ¹⁷  not be afraid of them, for nothing is hidden ¹⁸  that will not be revealed, ¹⁹  and nothing is secret that will not be made known.

Matius 12:3

12:3 He ²⁰  said to them, “Haven’t you read what David did when he and his companions were hungry –

Matius 12:27

12:27 And if I cast out demons by Beelzebul, by whom do your sons ²¹  cast them ²²  out? For this reason they will be your judges.

Matius 12:29

12:29 How ²³  else can someone enter a strong man’s ²⁴  house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house. ²⁵ 

Matius 12:31-32

12:31 For this reason I tell you, people will be forgiven for every sin and blasphemy, ²⁶  but the blasphemy against the Spirit will not be forgiven. 12:32 Whoever speaks a word against the Son of Man will be forgiven. ²⁷  But whoever speaks against the Holy Spirit will not be forgiven, ²⁸  either in this age or in the age to come.

Matius 12:50

12:50 For whoever does the will of my Father in heaven is ²⁹  my brother and sister and mother.”

Matius 13:31

The Parable of the Mustard Seed

13:31 He gave ³⁰  them another parable: ³¹  “The kingdom of heaven is like a mustard seed ³²  that a man took and sowed in his field.

Matius 13:33

The Parable of the Yeast

13:33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed with ³³  three measures ³⁴  of flour until all the dough had risen.” ³⁵ 

Matius 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ³⁶  The one who has ears had better listen! ³⁷ 

Matius 13:55

13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? ³⁸  And aren’t his brothers James, Joseph, Simon, and Judas?

Matius 13:57

13:57 And so they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own house.”

Matius 14:3

14:3 For Herod had arrested John, bound him, ³⁹  and put him in prison on account of Herodias, his brother Philip’s wife,

Matius 15:31

15:31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.

Matius 18:15-16

Restoring Christian Relationships

18:15 “If ⁴⁰  your brother ⁴¹  sins, ⁴²  go and show him his fault ⁴³  when the two of you are alone. If he listens to you, you have regained your brother. 18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. ⁴⁴ 

Matius 18:18

18:18 “I tell you the truth, ⁴⁵  whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.

Matius 18:32

18:32 Then his lord called the first slave ⁴⁶  and said to him, ‘Evil slave! I forgave you all that debt because you begged me!

Matius 18:35--19:1

18:35 So also my heavenly Father will do to you, if each of you does not forgive your ⁴⁷  brother ⁴⁸  from your heart.”

Questions About Divorce

19:1 Now when ⁴⁹  Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. ⁵⁰ 

Matius 19:9

19:9 Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.”

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 ⁵¹  for many.”

Matius 21:27

21:27 So ⁵²  they answered Jesus, ⁵³  “We don’t know.” ⁵⁴  Then he said to them, “Neither will I tell you ⁵⁵  by what authority ⁵⁶  I am doing these things.

Matius 23:4

23:4 They ⁵⁷  tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.

Matius 23:25

23:25 “Woe to you, experts in the law ⁵⁸  and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence.

Matius 24:14

24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, ⁵⁹  and then the end will come.

Matius 24:24

24:24 For false messiahs ⁶⁰  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

Matius 24:36

Be Ready!

24:36 “But as for that day and hour no one knows it – not even the angels in heaven ⁶¹  – except the Father alone.

Matius 26:35

26:35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.

Matius 26:42

26:42 He went away a second time and prayed, ⁶²  “My Father, if this cup ⁶³  cannot be taken away unless I drink it, your will must be done.”

Matius 26:50-51

26:50 Jesus ⁶⁴  said to him, “Friend, do what you are here to do.” Then they came and took hold ⁶⁵  of Jesus and arrested him. 26:51 But ⁶⁶  one of those with Jesus grabbed ⁶⁷  his sword, drew it out, and struck the high priest’s slave, ⁶⁸  cutting off his ear.

Matius 27:4

27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!”

Matius 27:54

27:54 Now when the centurion ⁶⁹  and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!”

[2:23]  ¹ sn Nazareth was a very small village in the region of Galilee (Galilee lay north of Samaria and Judea). The town was located about 15 mi (25 km) west of the southern edge of the Sea of Galilee. According to Luke 1:26, Mary was living in Nazareth when the birth of Jesus was announced to her.

[2:23]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:23]  ² tn There is no expressed subject of the third person singular verb here; the pronoun “he” is implied. Instead of this pronoun the referent “Jesus” has been supplied in the text to clarify to whom this statement refers.

[2:23]  ³ tn The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT.

[4:23]  ⁴ tn Grk “And he.”

[4:23]  ⁵ sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[5:20]  ⁶ tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.

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

[6:1]  ⁸ 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]  ⁹ tn Grk “before people in order to be seen by them.”

[7:16]  ¹⁰ tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[7:16]  ¹¹ sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.

[9:28]  ¹² tn Here δέ (de) has not been translated.

[9:28]  ¹³ tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.

[9:35]  ¹⁴ tn Or “cities.”

[9:35]  ¹⁵ sn See the note on synagogues in 4:23.

[9:35]  ¹⁶ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[10:26]  ¹⁷ tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.

[10:26]  ¹⁸ tn Or “concealed.”

[10:26]  ¹⁹ 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.

[12:3]  ²⁰ tn Here δέ (de) has not been translated.

[12:27]  ²¹ 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]  ²² 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.

[12:29]  ²³ tn Grk “Or how can.”

[12:29]  ²⁴ sn The strong man here pictures Satan.

[12:29]  ²⁵ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[12:31]  ²⁶ tn Grk “every sin and blasphemy will be forgiven men.”

[12:32]  ²⁷ tn Grk “it will be forgiven him.”

[12:32]  ²⁸ tn Grk “it will not be forgiven him.”

[12:32]  sn Whoever speaks against the Holy Spirit will not be forgiven. This passage has troubled many people, who have wondered whether or not they have committed this sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning.

[12:50]  ²⁹ tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.

[13:31]  ³⁰ tn Grk “put before.”

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

[13:31]  ³² sn The mustard seed was noted for its tiny size.

[13:33]  ³³ tn Grk “hid in.”

[13:33]  ³⁴ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:33]  ³⁵ tn Grk “it was all leavened.”

[13:33]  sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

[13:43]  ³⁶ sn An allusion to Dan 12:3.

[13:43]  ³⁷ 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).

[13:55]  ³⁸ sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).

[14:3]  ³⁹ 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.

[18:15]  ⁴⁰ tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.

[18:15]  ⁴¹ tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[18:15]  ⁴² tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 ˹ 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the mss were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these mss. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be original. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[18:15]  ⁴³ tn Grk “go reprove him.”

[18:16]  ⁴⁴ sn A quotation from Deut 19:15.

[18:18]  ⁴⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:32]  ⁴⁶ tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.

[18:35]  ⁴⁷ tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).

[18:35]  ⁴⁸ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.

[19:1]  ⁴⁹ tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[19:1]  ⁵⁰ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[20:28]  ⁵¹ 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.

[21:27]  ⁵² 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]  ⁵³ tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.

[21:27]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.

[23:4]  ⁵⁷ tn Here δέ (de) has not been translated.

[23:25]  ⁵⁸ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[24:14]  ⁵⁹ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:24]  ⁶⁰ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:36]  ⁶¹ tc ‡ Some important witnesses, including early Alexandrian and Western mss (א*^,2 B D Θ Ë¹³ pc it vg^mss Ir^lat Hier^mss), have the additional words οὐδὲ ὁ υἱός (oude Jo Juios, “nor the son”) here. Although the shorter reading (which lacks this phrase) is suspect in that it seems to soften the prophetic ignorance of Jesus, the final phrase (“except the Father alone”) already implies this. Further, the parallel in Mark 13:32 has οὐδὲ ὁ υἱός, with almost no witnesses lacking the expression. Hence, it is doubtful that the absence of “neither the Son” is due to the scribes. In keeping with Matthew’s general softening of Mark’s harsh statements throughout his Gospel, it is more likely that the absence of “neither the Son” is part of the original text of Matthew, being an intentional change on the part of the author. Further, this shorter reading is supported by the first corrector of א as well as L W ˹ 33 Ï vg sy co Hier^mss. Admittedly, the external evidence is not as impressive for the shorter reading, but it best explains the rise of the other reading (in particular, how does one account for virtually no mss excising οὐδὲ ὁ υἱός at Mark 13:32 if such an absence here is due to scribal alteration? Although scribes were hardly consistent, for such a theologically significant issue at least some consistency would be expected on the part of a few scribes). Nevertheless, NA²⁷ includes οὐδὲ ὁ υἱός here.

[26:42]  ⁶² tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[26:42]  ⁶³ tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.

[26:50]  ⁶⁴ tn Here δέ (de) has not been translated.

[26:50]  ⁶⁵ tn Grk “and put their hands on Jesus.”

[26:51]  ⁶⁶ tn Grk “And behold one.” 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).

[26:51]  ⁶⁷ tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.

[26:51]  ⁶⁸ tn See the note on the word “slave” in 8:9.

[27:54]  ⁶⁹ sn See the note on the word centurion in Matt 8:5.