Matius 21:6

21:6 So ¹  the disciples went and did as Jesus had instructed them.

Matius 26:19

26:19 So ²  the disciples did as Jesus had instructed them, and they prepared the Passover.

Matius 12:16

12:16 But he sternly warned them not to make him known.

Matius 1:24

1:24 When Joseph awoke from sleep he did what the angel of the Lord ³  told him. He took his wife,

Matius 10:5

10:5 Jesus sent out these twelve, instructing them as follows: ⁴  “Do not go to Gentile regions ⁵  and do not enter any Samaritan town. ⁶ 

Matius 11:1

11:1 When ⁷  Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.

Matius 17:9

17:9 As they were coming down from the mountain, Jesus commanded them, ⁸  “Do not tell anyone about the vision until the Son of Man is raised from the dead.”

Matius 27:10

27:10 and they gave them for the potter’s field, as the Lord commanded me.” ⁹ 

Matius 27:19

27:19 As ¹⁰  he was sitting on the judgment seat, ¹¹  his wife sent a message ¹²  to him: ¹³  “Have nothing to do with that innocent man; ¹⁴  I have suffered greatly as a result of a dream ¹⁵  about him today.”

Matius 28:15

28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. ¹⁶ 

Matius 16:20

16:20 Then he instructed his disciples not to tell anyone that he was the Christ. ¹⁷ 

Matius 28:13

28:13 telling them, “You are to say, ‘His disciples came at night and stole his body ¹⁸  while we were asleep.’

Matius 21:2

21:2 telling them, “Go to the village ahead of you. ¹⁹  Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me.

Matius 26:18

26:18 He ²⁰  said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’”

Matius 8:4

8:4 Then Jesus said to him, “See that you do not speak to anyone, ²¹  but go, show yourself to a priest, and bring the offering ²²  that Moses commanded, ²³  as a testimony to them.” ²⁴ 

Matius 22:4

22:4 Again he sent other slaves, saying, ‘Tell those who have been invited, “Look! The feast I have prepared for you is ready. ²⁵  My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.”’

Matius 22:24

22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children ²⁶  for his brother.’ ²⁷ 

Matius 13:30

13:30 Let both grow together until the harvest. At ²⁸  harvest time I will tell the reapers, “First collect the weeds and tie them in bundles to be burned, but then ²⁹  gather ³⁰  the wheat into my barn.”’”

Matius 19:7

19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” ³¹ 

Matius 28:19

28:19 Therefore go ³²  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ³³ 

Matius 9:30

9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.”

Matius 11:2

Jesus and John the Baptist

11:2 Now when John ³⁴  heard in prison about the deeds Christ ³⁵  had done, he sent his disciples to ask a question: ³⁶ 

Matius 11:6

11:6 Blessed is anyone ³⁷  who takes no offense at me.”

Matius 2:7-8

2:7 Then Herod ³⁸  privately summoned the wise men and determined from them when the star had appeared. 2:8 He ³⁹  sent them to Bethlehem and said, “Go and look carefully for the child. When you find him, inform me so that I can go and worship him as well.”

Matius 28:8

28:8 So ⁴⁰  they left the tomb quickly, with fear and great joy, and ran to tell his disciples.

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ⁴¹  I am with you ⁴²  always, to the end of the age.” ⁴³ 

Matius 7:22

7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do ⁴⁴  many powerful deeds?’

Matius 28:7

28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He ⁴⁵  is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!”

[21:6]  ¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.

[26:19]  ² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:24]  ³ tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.

[10:5]  ⁴ tn Grk “instructing them, saying.”

[10:5]  ⁵ tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.

[10:5]  ⁶ tn Grk “town [or city] of the Samaritans.”

[11:1]  ⁷ 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.

[17:9]  ⁸ tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[27:10]  ⁹ sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.

[27:19]  ¹⁰ tn Here δέ (de) has not been translated.

[27:19]  ¹¹ tn Or “the judge’s seat.”

[27:19]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[27:19]  ¹² tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[27:19]  ¹³ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ¹⁴ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ¹⁵ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

[28:15]  ¹⁶ tc ‡ The word ἡμέρας (Jhmeras, “day”) is found after σήμερον (shmeron, “today, this [day]”) in some early and important witnesses (B D L Θ lat), but may be a clarifying (or perhaps redundant) note. The shorter reading (found in א A W 0148^vid Ë^1,13 33 Ï) is thus preferred. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.

[16:20]  ¹⁷ tc Most mss (א² C W Ï lat bo) have “Jesus, the Christ” (᾿Ιησοῦς ὁ Χριστός, Ihsou" Jo Cristo") here, while D has “Christ Jesus” (ὁ Χριστὸς ᾿Ιησοῦς). On the one hand, this is a much harder reading than the mere Χριστός, because the name Jesus was already well known for the disciples’ master – both to them and to others. Whether he was the Messiah is the real focus of the passage. But this is surely too hard a reading: There are no other texts in which the Lord tells his disciples not to disclose his personal name. Further, it is plainly a motivated reading in that scribes had the proclivity to add ᾿Ιησοῦς to Χριστός or to κύριος (kurio", “Lord”), regardless of whether such was appropriate to the context. In this instance it clearly is not, and it only reveals that scribes sometimes, if not often, did not think about the larger interpretive consequences of their alterations to the text. Further, the shorter reading is well supported by א* B L Δ Θ Ë^1,13 565 700 1424 al it sa.

[16:20]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:20]  sn See the note on Christ in 1:16.

[28:13]  ¹⁸ tn Grk “him.”

[21:2]  ¹⁹ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[26:18]  ²⁰ tn Here δέ (de) has not been translated.

[8:4]  ²¹ sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.

[8:4]  ²² tn Grk “gift.”

[8:4]  ²³ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[8:4]  ²⁴ tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.

[22:4]  ²⁵ tn Grk “Behold, I have prepared my dinner.” In some contexts, however, to translate ἄριστον (ariston) as “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”

[22:24]  ²⁶ tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).

[22:24]  ²⁷ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[13:30]  ²⁸ tn Here καί (kai) has not been translated.

[13:30]  ²⁹ tn Grk “but.”

[13:30]  ³⁰ tn Grk “burned, but gather.”

[19:7]  ³¹ tc ‡ Although the majority of witnesses (B C W 078 087 ˹³ 33 Ï sy^p,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë¹ 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA²⁷ includes the word in brackets, indicating reservations regarding its authenticity.

[19:7]  sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).

[28:19]  ³² 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]  ³³ 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.

[11:2]  ³⁴ sn John refers to John the Baptist.

[11:2]  ³⁵ tc The Western codex D and a few other mss (0233 1424 al) read “Jesus” here instead of “Christ.” This is not likely to be original because it is not found in the earliest and most important mss, nor in the rest of the ms tradition.

[11:2]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:2]  sn See the note on Christ in 1:16.

[11:2]  ³⁶ tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later mss (C³ L ˹ Ï lat bo) have “two of his disciples.” The difference in Greek, however, is only two letters: διὰ τῶν μαθητῶν αὐτοῦ vs. δύο τῶν μαθητῶν αὐτοῦ (dia twn maqhtwn autou vs. duo twn maqhtwn autou). Although an accidental alteration could account for either of these readings, it is more likely that δύο is an assimilation to the parallel in Luke 7:18. Further, διά is read by a good number of early and excellent witnesses (א B C* D P W Z Δ Θ 0233 ˹³ 33 sa), and thus should be considered original.

[11:2]  tn Grk “sending by his disciples he said to him.” The words “a question” are not in the Greek text, but are implied.

[11:6]  ³⁷ tn Grk “whoever.”

[2:7]  ³⁸ sn See the note on King Herod in 2:1.

[2:8]  ³⁹ tn Here καί (kai) has not been translated.

[28:8]  ⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.

[28:20]  ⁴¹ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ⁴² sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ⁴³ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[7:22]  ⁴⁴ tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.

[28:7]  ⁴⁵ tn Grk “And behold he.” 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).