Matius 3:10

3:10 Even now the ax is laid at ¹  the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

Matius 6:22

6:22 “The eye is the lamp of the body. If then your eye is healthy, ²  your whole body will be full of light.

Matius 8:3

8:3 He stretched out his hand and touched ³  him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed.

Matius 8:27

8:27 And the men ⁴  were amazed and said, ⁵  “What sort of person is this? Even the winds and the sea obey him!” ⁶ 

Matius 8:34

8:34 Then ⁷  the entire town ⁸  came out to meet Jesus. And when they saw him, they begged him to leave their region.

Matius 10:11

10:11 Whenever ⁹  you enter a town or village, ¹⁰  find out who is worthy there ¹¹  and stay with them ¹²  until you leave.

Matius 10:19

10:19 Whenever ¹³  they hand you over for trial, do not worry about how to speak or what to say, ¹⁴  for what you should say will be given to you at that time. ¹⁵ 

Matius 11:12

11:12 From ¹⁶  the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. ¹⁷ 

Matius 12:5

12:5 Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty?

Matius 12:13

12:13 Then he said to the man, “Stretch out your hand.” He stretched it out and it was restored, ¹⁸  as healthy as the other.

Matius 12:31

12:31 For this reason I tell you, people will be forgiven for every sin and blasphemy, ¹⁹  but the blasphemy against the Spirit will not be forgiven.

Matius 12:46

Jesus’ True Family

12:46 While Jesus ²⁰  was still speaking to the crowds, ²¹  his mother and brothers ²²  came and ²³  stood outside, asking ²⁴  to speak to him.

Matius 12:48-49

12:48 To the one who had said this, Jesus ²⁵  replied, ²⁶  “Who is my mother and who are my brothers?” 12:49 And pointing ²⁷  toward his disciples he said, “Here ²⁸  are my mother and my brothers!

Matius 13:21

13:21 But he has no root in himself and does not endure; ²⁹  when ³⁰  trouble or persecution comes because of the word, immediately he falls away.

Matius 13:24

The Parable of the Weeds

13:24 He presented them with another parable: ³¹  “The kingdom of heaven is like a person who sowed good seed in his field.

Matius 13:47

13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish.

Matius 14:6

14:6 But on Herod’s birthday, the daughter of Herodias danced before them and pleased Herod,

Matius 14:8

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

Matius 15:4

15:4 For God said, ³²  ‘Honor your father and mother’ ³³  and ‘Whoever insults his father or mother must be put to death.’ ³⁴ 

Matius 15:27

15:27 “Yes, Lord,” she replied, ³⁵  “but even the dogs eat the crumbs that fall from their masters’ table.”

Matius 18:13

18:13 And if he finds it, I tell you the truth, ³⁶  he will rejoice more over it than over the ninety-nine that did not go astray.

Matius 18:23

The Parable of the Unforgiving Slave

18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. ³⁷ 

Matius 19:10

19:10 The ³⁸  disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!”

Matius 19:24

19:24 Again I say, ³⁹  it is easier for a camel ⁴⁰  to go through the eye of a needle ⁴¹  than for a rich person to enter into the kingdom of God.”

Matius 20:1

Workers in the Vineyard

20:1 “For the kingdom of heaven is like a landowner ⁴²  who went out early in the morning to hire workers for his vineyard.

Matius 20:15

20:15 Am I not ⁴³  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ⁴⁴ 

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. ⁴⁵ 

Matius 21:43

21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people ⁴⁶  who will produce its fruit.

Matius 24:39

24:39 And they knew nothing until the flood came and took them all away. ⁴⁷  It will be the same at the coming of the Son of Man. ⁴⁸ 

Matius 25:1

The Parable of the Ten Virgins

25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

Matius 25:10

25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then ⁴⁹  the door was shut.

Matius 25:37

25:37 Then the righteous will answer him, ⁵⁰  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?

Matius 26:53

26:53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions ⁵¹  of angels right now?

Matius 27:17

27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus ⁵²  Barabbas or Jesus who is called the Christ?” ⁵³ 

Matius 27:51

27:51 Just then ⁵⁴  the temple curtain ⁵⁵  was torn in two, from top to bottom. The ⁵⁶  earth shook and the rocks were split apart.

[3:10]  ¹ sn Laid at the root. That is, placed and aimed, ready to begin cutting.

[6:22]  ² tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[8:3]  ³ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[8:27]  ⁴ tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.

[8:27]  ⁵ tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[8:27]  ⁶ sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[8:34]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[8:34]  ⁸ tn Or “city.”

[10:11]  ⁹ tn Here δέ (de) has not been translated.

[10:11]  ¹⁰ tn Grk “Into whatever town or village you enter.” This acts as a distributive, meaning every town or village they enter; this is expressed more naturally in English as “whenever you enter a town or village.”

[10:11]  ¹¹ tn Grk “in it” (referring to the city or village).

[10:11]  ¹² tn Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay.

[10:11]  sn Jesus telling his disciples to stay with them in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[10:19]  ¹³ tn Here δέ (de) has not been translated.

[10:19]  ¹⁴ tn Grk “how or what you might speak.”

[10:19]  ¹⁵ tn Grk “in that hour.”

[11:12]  ¹⁶ tn Here δέ (de) has not been translated.

[11:12]  ¹⁷ tn Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16.

[12:13]  ¹⁸ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[12:31]  ¹⁹ tn Grk “every sin and blasphemy will be forgiven men.”

[12:46]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:46]  ²¹ 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]  ²² 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]  ²³ tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”

[12:46]  ²⁴ tn Grk “seeking.”

[12:48]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:48]  ²⁶ 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]  ²⁷ tn Grk “extending his hand.”

[12:49]  ²⁸ tn Grk “Behold my mother and my brothers.”

[13:21]  ²⁹ tn Grk “is temporary.”

[13:21]  ³⁰ tn Here δέ (de) has not been translated.

[13:24]  ³¹ tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[15:4]  ³² 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]  ³³ sn A quotation from Exod 20:12; Deut 5:16.

[15:4]  ³⁴ sn A quotation from Exod 21:17; Lev 20:9.

[15:27]  ³⁵ tn Grk “she said.”

[18:13]  ³⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:23]  ³⁷ tn See the note on the word “slave” in 8:9.

[19:10]  ³⁸ tc ‡ Some significant witnesses, along with the majority of later mss (̲⁵ C D L W Z 078 Ë^1,13 33 Ï lat sy sa^mss bo), read αὐτοῦ (autou, “his”) after μαθηταί (maqhtai, “disciples”), but this looks to be a clarifying reading. Other early and important witnesses lack the pronoun (Ì^71vid א B Θ e ff¹ g¹ sa^ms mae), the reading adopted here. NA²⁷ includes the pronoun in brackets, indicating doubts as to its authenticity.

[19:24]  ³⁹ tn Grk “I say to you.”

[19:24]  ⁴⁰ tc A few late witnesses (579 1424 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.

[19:24]  ⁴¹ sn The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.

[20:1]  ⁴² sn The term landowner here refers to the owner and manager of a household.

[20:15]  ⁴³ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ⁴⁴ tn Grk “Is your eye evil because I am good?”

[20:20]  ⁴⁵ tn Grk “asked something from him.”

[21:43]  ⁴⁶ tn Or “to a nation” (so KJV, NASB, NLT).

[24:39]  ⁴⁷ sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.

[24:39]  ⁴⁸ tn Grk “So also will be the coming of the Son of Man.”

[25:10]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[25:37]  ⁵⁰ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[26:53]  ⁵¹ sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.

[27:17]  ⁵² tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë¹ 700* pc sy^s Or^mss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.

[27:17]  ⁵³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:17]  sn See the note on Christ in 1:16.

[27:51]  ⁵⁴ tn Grk “And behold.”

[27:51]  ⁵⁵ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

[27:51]  ⁵⁶ tn Here καί (kai) has not been translated.