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 15:4

15:4 For God said, ¹  ‘Honor your father and mother’ ²  and ‘Whoever insults his father or mother must be put to death.’ ³ 

Matius 2:21

2:21 So ⁴  he got up and took the child and his mother and returned to the land of Israel.

Matius 19:19

19:19 honor your father and mother, ⁵  and love your neighbor as yourself.” ⁶ 

Matius 10:35

10:35 For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law,

Matius 12:48-49

12:48 To the one who had said this, Jesus ⁷  replied, ⁸  “Who is my mother and who are my brothers?” 12:49 And pointing ⁹  toward his disciples he said, “Here ¹⁰  are my mother and my brothers!

Matius 2:14

2:14 Then he got up, took the child and his mother during ¹¹  the night, and went to Egypt.

Matius 12:47

12:47 ¹²  Someone ¹³  told him, “Look, your mother and your brothers are standing outside wanting ¹⁴  to speak to you.”

Matius 15:5

15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” ¹⁵ 

Matius 14:11

14:11 His ¹⁶  head was brought on a platter and given to the girl, and she brought it to her mother.

Matius 1:18

The Birth of Jesus Christ

1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, ¹⁷  she was found to be pregnant through the Holy Spirit.

Matius 2:20

2:20 saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.”

Matius 12:46

Jesus’ True Family

12:46 While Jesus ¹⁸  was still speaking to the crowds, ¹⁹  his mother and brothers ²⁰  came and ²¹  stood outside, asking ²²  to speak to him.

Matius 12:50

12:50 For whoever does the will of my Father in heaven is ²³  my brother and sister and mother.”

Matius 13:55

13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? ²⁴  And aren’t his brothers James, Joseph, Simon, and Judas?

Matius 14:8

14:8 Instructed by her mother, she said, “Give me the head of John the Baptist here on a platter.”

Matius 19:5

19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? ²⁵ 

Matius 20:20

A Request for James and John

20:20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor. ²⁶ 

Matius 2:11

2:11 As they came into the house and saw the child with Mary his mother, they bowed down ²⁷  and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, ²⁸  and myrrh. ²⁹ 

Matius 10:37

10:37 “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me.

Matius 19:29

19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much ³⁰  and will inherit eternal life.

Matius 19:12

19:12 For there are some eunuchs who were that way from birth, ³¹  and some who were made eunuchs ³²  by others, ³³  and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.”

Matius 2:13

The Escape to Egypt

2:13 After they had gone, an ³⁴  angel of the Lord ³⁵  appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod ³⁶  is going to look for the child to kill him.”

Matius 15:6

15:6 he does not need to honor his father.’ ³⁷  You have nullified the word of God on account of your tradition.

Matius 10:21

10:21 “Brother ³⁸  will hand over brother to death, and a father his child. Children will rise against ³⁹  parents and have them put to death.

Matius 23:37

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ⁴⁰  you who kill the prophets and stone those who are sent to you! ⁴¹  How often I have longed ⁴²  to gather your children together as a hen gathers her chicks under her wings, but ⁴³  you would have none of it! ⁴⁴ 

Matius 8:14

Healings at Peter’s House

8:14 Now ⁴⁵  when Jesus entered Peter’s house, he saw his mother-in-law lying down, ⁴⁶  sick with a fever.

Matius 1:6

1:6 and Jesse the father of David the king.

David was the father of Solomon (by the wife of Uriah ⁴⁷ ),

Matius 24:19

24:19 Woe ⁴⁸  to those who are pregnant and to those who are nursing their babies in those days!

Matius 1:5

1:5 Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse,

Matius 15:28

15:28 Then ⁴⁹  Jesus answered her, “Woman, ⁵⁰  your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.

Matius 1:2-3

1:2 Abraham was the father ⁵¹  of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, 1:3 Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram,

Matius 1:16

1:16 and Jacob the father of Joseph, the husband of Mary, by whom ⁵²  Jesus was born, who is called Christ. ⁵³ 

Matius 20:21

20:21 He said to her, “What do you want?” She replied, ⁵⁴  “Permit ⁵⁵  these two sons of mine to sit, one at your ⁵⁶  right hand and one at your left, in your kingdom.”

Matius 8:15

8:15 He touched her hand, and the fever left her. Then ⁵⁷  she got up and began to serve them.

Matius 9:22

9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” ⁵⁸  And the woman was healed ⁵⁹  from that hour.

[15:4]  ¹ tc Most mss (א*^,2 C L W 0106 33 Ï) have an expanded introduction here; instead of “For God said,” they read “For God commanded, saying” (ὁ γὰρ θεὸς ἐνετείλατο λέγων, Jo gar qeo" eneteilato legwn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (“the commandment of God”) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple εἶπεν (eipen, “[God] said”) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (א¹ B D Θ 073 Ë^1,13 579 700 892 pc lat co, as well as other versions and fathers).

[15:4]  ² sn A quotation from Exod 20:12; Deut 5:16.

[15:4]  ³ sn A quotation from Exod 21:17; Lev 20:9.

[2:21]  ⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of the angel’s instructions.

[19:19]  ⁵ sn A quotation from Exod 20:12-16; Deut 5:16-20.

[19:19]  ⁶ sn A quotation from Lev 19:18.

[12:48]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:48]  ⁸ tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated.

[12:49]  ⁹ tn Grk “extending his hand.”

[12:49]  ¹⁰ tn Grk “Behold my mother and my brothers.”

[2:14]  ¹¹ tn The feminine singular genitive noun νυκτός (nuktos, “night”) indicates the time during which the action of the main verb takes place (ExSyn 124).

[12:47]  ¹² tc A few ancient mss and versions lack this verse (א* B L Γ pc ff¹ k sy^s,c sa). The witness of א and B is especially strong, but internal considerations override this external evidence. Both v. 46 and 47 end with the word λαλῆσαι (“to speak”), so early scribes probably omitted the verse through homoioteleuton. The following verses make little sense without v. 47; its omission is too hard a reading. Thus v. 47 was most likely part of the original text.

[12:47]  ¹³ tn Here δέ (de) has not been translated.

[12:47]  ¹⁴ tn Grk “seeking.”

[15:5]  ¹⁵ tn Grk “is a gift,” that is, something dedicated to God.

[14:11]  ¹⁶ tn Grk “And his”; the referent (John the Baptist) has been specified in the translation for clarity.

[1:18]  ¹⁷ tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).

[12:46]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:46]  ¹⁹ tn Grk “crowds, behold, his mother.” 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).

[12:46]  ²⁰ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[12:46]  ²¹ tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”

[12:46]  ²² tn Grk “seeking.”

[12:50]  ²³ tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.

[13:55]  ²⁴ 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).

[19:5]  ²⁵ sn A quotation from Gen 2:24.

[20:20]  ²⁶ tn Grk “asked something from him.”

[2:11]  ²⁷ tn Grk “they fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[2:11]  ²⁸ sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).

[2:11]  ²⁹ sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.

[19:29]  ³⁰ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.

[19:12]  ³¹ tn Grk “from the womb of the mother” (an idiom).

[19:12]  ³² tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).

[19:12]  ³³ tn Grk “people.”

[2:13]  ³⁴ tn Grk “behold, an angel.” 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).

[2:13]  ³⁵ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[2:13]  ³⁶ sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.

[15:6]  ³⁷ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:6]  tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.

[15:6]  sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).

[10:21]  ³⁸ tn Here δέ (de) has not been translated.

[10:21]  ³⁹ tn Or “will rebel against.”

[23:37]  ⁴⁰ sn The double use of the city’s name betrays intense emotion.

[23:37]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:37]  ⁴¹ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[23:37]  ⁴² sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[23:37]  ⁴³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ⁴⁴ tn Grk “you were not willing.”

[8:14]  ⁴⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:14]  ⁴⁶ tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.

[1:6]  ⁴⁷ sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).

[24:19]  ⁴⁸ tn Here δέ (de) has not been translated.

[15:28]  ⁴⁹ tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.

[15:28]  ⁵⁰ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[1:2]  ⁵¹ tn Grk “fathered.”

[1:16]  ⁵² tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ Ë¹³ it) read, “Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.” This reading makes even more explicit than the feminine pronoun (see sn below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (“Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ”). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (TCGNT 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (̹ א B C L W [˹] 33 Ï co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6.

[1:16]  sn The pronoun whom is feminine gender in the Greek text, referring to Mary.

[1:16]  ⁵³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:16]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[20:21]  ⁵⁴ tn Grk “said to him.”

[20:21]  ⁵⁵ tn Grk “Say that.”

[20:21]  ⁵⁶ tc A majority of witnesses read σου (sou, “your”) here, perhaps for clarification. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. Either way, the translation adds it due to the requirements of English style. NA²⁷ includes σου here.

[8:15]  ⁵⁷ tn Here καί (kai) has been translated as “then.”

[9:22]  ⁵⁸ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[9:22]  ⁵⁹ tn Grk “saved.”