Matius 2:6

2:6 ‘And you, Bethlehem, in the land of Judah,

are in no way least among the rulers of Judah,

for out of you will come a ruler who will shepherd my people Israel.’” ¹ 

Matius 5:13

Salt and Light

5:13 “You are the salt ²  of the earth. But if salt loses its flavor, ³  how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people.

Matius 5:25

5:25 Reach agreement ⁴  quickly with your accuser while on the way to court, ⁵  or he ⁶  may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison.

Matius 5:30

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 6:1

Pure-hearted Giving

6:1 “Be ⁷  careful not to display your righteousness merely to be seen by people. ⁸  Otherwise you have no reward with your Father in heaven.

Matius 6:23

6:23 But if your eye is diseased, ⁹  your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

Matius 7:11

7:11 If you then, although you are evil, ¹⁰  know how to give good gifts to your children, how much more will your Father in heaven give good gifts ¹¹  to those who ask him!

Matius 9:17

9:17 And no one pours new wine into old wineskins; ¹²  otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins ¹³  and both are preserved.”

Matius 10:25

10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

Matius 11:21

11:21 “Woe to you, Chorazin! ¹⁴  Woe to you, Bethsaida! If ¹⁵  the miracles ¹⁶  done in you had been done in Tyre ¹⁷  and Sidon, ¹⁸  they would have repented long ago in sackcloth and ashes.

Matius 11:23

11:23 And you, Capernaum, ¹⁹  will you be exalted to heaven? ²⁰  No, you will be thrown down to Hades! ²¹  For if the miracles done among you had been done in Sodom, it would have continued to this day.

Matius 12:4

12:4 how he entered the house of God and they ate ²²  the sacred bread, ²³  which was against the law ²⁴  for him or his companions to eat, but only for the priests? ²⁵ 

Matius 12:39

12:39 But he answered them, ²⁶  “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah.

Matius 16:17-18

16:17 And Jesus answered him, ²⁷  “You are blessed, Simon son of Jonah, because flesh and blood ²⁸  did not reveal this to you, but my Father in heaven! 16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades ²⁹  will not overpower it.

Matius 16:23-24

16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” ³⁰  16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, ³¹  he must deny ³²  himself, take up his cross, ³³  and follow me.

Matius 17:4

17:4 So ³⁴  Peter said ³⁵  to Jesus, “Lord, it is good for us to be here. If you want, I will make ³⁶  three shelters ³⁷  – one for you, one for Moses, and one for Elijah.”

Matius 18:9

18:9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have ³⁸  two eyes and be thrown into fiery hell. ³⁹ 

Matius 18:28

18:28 After ⁴⁰  he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. ⁴¹  So ⁴²  he grabbed him by the throat and started to choke him, ⁴³  saying, ‘Pay back what you owe me!’ ⁴⁴ 

Matius 19:17

19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.”

Matius 19:21

19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money ⁴⁵  to the poor, and you will have treasure ⁴⁶  in heaven. Then come, follow me.”

Matius 24:43

24:43 But understand this: If the owner of the house had known at what time of night the thief ⁴⁷  was coming, he would have been alert and would not have let his house be broken into.

Matius 25:24

25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed,

Matius 26:24

26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

Matius 26:39

26:39 Going a little farther, he threw himself down with his face to the ground and prayed, ⁴⁸  “My Father, if possible, ⁴⁹  let this cup ⁵⁰  pass from me! Yet not what I will, but what you will.”

Matius 26:42

26:42 He went away a second time and prayed, ⁵¹  “My Father, if this cup ⁵²  cannot be taken away unless I drink it, your will must be done.”

Matius 26:73

26:73 After ⁵³  a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent ⁵⁴  gives you away!”

Matius 27:11

Jesus and Pilate

27:11 Then ⁵⁵  Jesus stood before the governor, and the governor asked him, ⁵⁶  “Are you the king ⁵⁷  of the Jews?” Jesus ⁵⁸  said, “You say so.” ⁵⁹ 

Matius 27:49

27:49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.” ⁶⁰ 

[2:6]  ¹ sn A quotation from Mic 5:2.

[5:13]  ² sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[5:13]  ³ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be that both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[5:25]  ⁴ tn Grk “Make friends.”

[5:25]  ⁵ tn The words “to court” are not in the Greek text but are implied.

[5:25]  ⁶ tn Grk “the accuser.”

[6:1]  ⁷ 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]  ⁸ tn Grk “before people in order to be seen by them.”

[6:23]  ⁹ 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.

[7:11]  ¹⁰ tn The participle ὄντες (ontes) has been translated concessively.

[7:11]  ¹¹ 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.

[9:17]  ¹² sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[9:17]  ¹³ sn The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[11:21]  ¹⁴ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[11:21]  ¹⁵ tn This introduces a second class (contrary to fact) condition in the Greek text.

[11:21]  ¹⁶ tn Or “powerful deeds.”

[11:21]  ¹⁷ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[11:21]  ¹⁸ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[11:21]  map For location see Map1 A1; JP3 F3; JP4 F3.

[11:23]  ¹⁹ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[11:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[11:23]  ²⁰ tn The interrogative particle introducing this question expects a negative reply.

[11:23]  ²¹ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).

[12:4]  ²² tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì⁷⁰ C D L W Θ Ë^1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).

[12:4]  ²³ tn Grk “the bread of presentation.”

[12:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5.

[12:4]  ²⁴ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[12:4]  ²⁵ sn See 1 Sam 21:1-6.

[12:39]  ²⁶ tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[16:17]  ²⁷ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ²⁸ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[16:18]  ²⁹ tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).

[16:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14). Some translations render this by its modern equivalent, “hell”; others see it as a reference to the power of death.

[16:23]  ³⁰ tn Grk “people.”

[16:24]  ³¹ tn Grk “to come after me.”

[16:24]  ³² tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[16:24]  ³³ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[17:4]  ³⁴ tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.

[17:4]  ³⁵ tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.

[17:4]  ³⁶ tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C³ D L W Θ [Φ] 0281 Ë^[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.

[17:4]  ³⁷ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[17:4]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.

[18:9]  ³⁸ tn Grk “than having.”

[18:9]  ³⁹ tn Grk “the Gehenna of fire.”

[18:9]  sn See the note on the word hell in 5:22.

[18:28]  ⁴⁰ tn Here δέ (de) has not been translated.

[18:28]  ⁴¹ tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.

[18:28]  ⁴² tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.

[18:28]  ⁴³ tn Grk “and he grabbed him and started choking him.”

[18:28]  ⁴⁴ tn The word “me” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[19:21]  ⁴⁵ tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[19:21]  ⁴⁶ sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[24:43]  ⁴⁷ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[26:39]  ⁴⁸ tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[26:39]  ⁴⁹ tn Grk “if it is possible.”

[26:39]  ⁵⁰ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[26:42]  ⁵¹ tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[26:42]  ⁵² tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.

[26:73]  ⁵³ tn Here δέ (de) has not been translated.

[26:73]  ⁵⁴ tn Grk “your speech.”

[27:11]  ⁵⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[27:11]  ⁵⁶ tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[27:11]  ⁵⁷ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[27:11]  ⁵⁸ tn Here δέ (de) has not been translated.

[27:11]  ⁵⁹ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.

[27:49]  ⁶⁰ tc Early and important mss (א B C L Γ pc) have another sentence at the end of this verse: “And another [soldier] took a spear and pierced him in the side, and water and blood flowed out.” This comment finds such a strong parallel in John 19:34 that it was undoubtedly lifted from the Fourth Gospel by early, well-meaning scribes and inserted into Matt 27:49. Consequently, even though the support for the shorter reading (A D W Θ Ë^1,13 33 Ï lat sy sa bo) is not nearly as impressive, internal considerations on its behalf are compelling.