Matius 3:14

3:14 But John ¹  tried to prevent ²  him, saying, “I need to be baptized by you, and yet you come to me?”

Matius 4:3

4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” ³ 

Matius 5:26

5:26 I tell you the truth, ⁴  you will never get out of there until you have paid the last penny! ⁵ 

Matius 6:22

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

Matius 9:3

9:3 Then ⁷  some of the experts in the law ⁸  said to themselves, “This man is blaspheming!” ⁹ 

Matius 9:32

9:32 As ¹⁰  they were going away, ¹¹  a man who could not talk and was demon-possessed was brought to him.

Matius 10:15

10:15 I tell you the truth, ¹²  it will be more bearable for the region of Sodom and Gomorrah ¹³  on the day of judgment than for that town!

Matius 10:20

10:20 For it is not you speaking, but the Spirit of your Father speaking through you.

Matius 14:6

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

Matius 14:17

14:17 They ¹⁴  said to him, “We have here only five loaves and two fish.”

Matius 14:33

14:33 Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.”

Matius 15:13

15:13 And he replied, ¹⁵  “Every plant that my heavenly Father did not plant will be uprooted.

Matius 16:2

16:2 He ¹⁶  said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’

Matius 16:7

16:7 So ¹⁷  they began to discuss this among themselves, saying, “It is because we brought no bread.”

Matius 21:26

21:26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.”

Matius 21:34

21:34 When the harvest time was near, he sent his slaves ¹⁸  to the tenants to collect his portion of the crop. ¹⁹ 

Matius 21:37

21:37 Finally he sent his son to them, ²⁰  saying, ‘They will respect my son.’

Matius 21:45

21:45 When ²¹  the chief priests and the Pharisees ²²  heard his parables, they realized that he was speaking about them.

Matius 22:34

The Greatest Commandment

22:34 Now when the Pharisees ²³  heard that he had silenced the Sadducees, ²⁴  they assembled together. ²⁵ 

Matius 22:42

22:42 “What do you think about the Christ? ²⁶  Whose son is he?” They said, “The son of David.” ²⁷ 

Matius 23:8-9

23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven.

Matius 23:20

23:20 So whoever swears by the altar swears by it and by everything on it.

Matius 24:37

24:37 For just like the days of Noah ²⁸  were, so the coming of the Son of Man will be.

Matius 24:44

24:44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him. ²⁹ 

Matius 24:50

24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee,

Matius 25:36

25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’

Matius 25:46

25:46 And these will depart into eternal punishment, but the righteous into eternal life.”

Matius 26:8

26:8 When ³⁰  the disciples saw this, they became indignant and said, “Why this waste?

Matius 26:22

26:22 They ³¹  became greatly distressed ³²  and each one began to say to him, “Surely not I, Lord?”

Matius 26:52

26:52 Then Jesus said to him, “Put your sword back in its place! ³³  For all who take hold of the sword will die by the sword.

Matius 26:60

26:60 But they did not find anything, though many false witnesses came forward. Finally ³⁴  two came forward

Matius 27:26

27:26 Then he released Barabbas for them. But after he had Jesus flogged, ³⁵  he handed him over ³⁶  to be crucified. ³⁷ 

Matius 28:18

28:18 Then Jesus came up and said to them, ³⁸  “All authority in heaven and on earth has been given to me.

[3:14]  ¹ tc ‡ The earliest mss (א* B sa) lack the name of John here (“but he tried to prevent him,” instead of “but John tried to prevent him”). It is, however, clearly implied (and is thus supplied in translation). Although the longer reading has excellent support (Ì⁹⁶ א¹ C D^s L W 0233 0250 Ë^1,13 33 Ï lat[t] sy mae bo), it looks to be a motivated and predictable reading: Scribes apparently could not resist adding this clarification.

[3:14]  ² tn The imperfect verb has been translated conatively.

[4:3]  ³ tn Grk “say that these stones should become bread.”

[5:26]  ⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[5:26]  ⁵ tn Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.

[5:26]  sn The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available.

[6:22]  ⁶ 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”).

[9:3]  ⁷ tn Grk “And behold.” 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). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.

[9:3]  ⁸ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[9:3]  ⁹ sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[9:32]  ¹⁰ tn Here δέ (de) has not been translated.

[9:32]  ¹¹ tn Grk “away, behold, they brought a man to him.” 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).

[10:15]  ¹² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ¹³ sn The allusion to Sodom and Gomorrah, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment.

[14:17]  ¹⁴ tn Here δέ (de) has not been translated.

[15:13]  ¹⁵ tn Grk “And answering, he said.”

[16:2]  ¹⁶ tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.

[16:7]  ¹⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ saying about the Pharisees and Sadducees.

[21:34]  ¹⁸ tn See the note on the word “slave” in 8:9.

[21:34]  sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected.

[21:34]  ¹⁹ tn Grk “to collect his fruits.”

[21:37]  ²⁰ sn The owner’s decision to send his son represents God sending Jesus.

[21:45]  ²¹ tn Here καί (kai) has not been translated.

[21:45]  ²² sn See the note on Pharisees in 3:7.

[22:34]  ²³ sn See the note on Pharisees in 3:7.

[22:34]  ²⁴ sn See the note on Sadducees in 3:7.

[22:34]  ²⁵ tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.

[22:42]  ²⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:42]  sn See the note on Christ in 1:16.

[22:42]  ²⁷ sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[24:37]  ²⁸ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

[24:44]  ²⁹ sn Jesus made clear that his coming could not be timed, and suggested it would take some time – so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).

[26:8]  ³⁰ tn Here δέ (de) has not been translated.

[26:22]  ³¹ tn Here καί (kai) has not been translated.

[26:22]  ³² tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.

[26:52]  ³³ tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.

[26:60]  ³⁴ tn Here δέ (de) has not been translated.

[27:26]  ³⁵ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

[27:26]  sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 515-19.

[27:26]  ³⁶ tn Or “delivered him up.”

[27:26]  ³⁷ sn See the note on crucified in 20:19.

[28:18]  ³⁸ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.