Matius 3:5

3:5 Then people from Jerusalem, ¹  as well as all Judea and all the region around the Jordan, were going out to him,

Matius 4:12

Preaching in Galilee

4:12 Now when Jesus ²  heard that John had been imprisoned, ³  he went into Galilee.

Matius 6:3

6:3 But when you do your giving, do not let your left hand know what your right hand is doing,

Matius 6:32

6:32 For the unconverted ⁴  pursue these things, and your heavenly Father knows that you need them.

Matius 7:27

7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” ⁵ 

Matius 8:5

Healing the Centurion’s Servant

8:5 When he entered Capernaum, ⁶  a centurion ⁷  came to him asking for help: ⁸ 

Matius 9:8

9:8 When ⁹  the crowd saw this, they were afraid ¹⁰  and honored God who had given such authority to men. ¹¹ 

Matius 9:32

9:32 As ¹²  they were going away, ¹³  a man who could not talk and was demon-possessed was brought to him.

Matius 9:37

9:37 Then he said to his disciples, “The harvest is plentiful, but the workers are few.

Matius 10:20

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

Matius 11:2

Jesus and John the Baptist

11:2 Now when John ¹⁴  heard in prison about the deeds Christ ¹⁵  had done, he sent his disciples to ask a question: ¹⁶ 

Matius 13:25

13:25 But while everyone was sleeping, an enemy came and sowed weeds ¹⁷  among the wheat and went away.

Matius 13:29

13:29 But he said, ‘No, since in gathering the weeds you may uproot the wheat with them.

Matius 14:6

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

Matius 14:21

14:21 Not counting women and children, there were about five thousand men who ate.

Matius 14:30

14:30 But when he saw the strong wind he became afraid. And starting to sink, he cried out, ¹⁸  “Lord, save me!”

Matius 15:1-2

Breaking Human Traditions

15:1 Then Pharisees ¹⁹  and experts in the law ²⁰  came from Jerusalem ²¹  to Jesus and said, ²²  15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ²³  hands when they eat.” ²⁴ 

Matius 18:24

18:24 As ²⁵  he began settling his accounts, a man who owed ten thousand talents ²⁶  was brought to him.

Matius 18:26

18:26 Then the slave threw himself to the ground ²⁷  before him, saying, ²⁸  ‘Be patient with me, and I will repay you everything.’

Matius 18:29

18:29 Then his fellow slave threw himself down and begged him, ²⁹  ‘Be patient with me, and I will repay you.’

Matius 19:4

19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, ³⁰ 

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. ³¹ 

Matius 21:10

21:10 As he entered Jerusalem the whole city was thrown into an uproar, ³²  saying, “Who is this?”

Matius 21:20

21:20 When the disciples saw it they were amazed, saying, “How did the fig tree wither so quickly?”

Matius 21:40

21:40 Now when the owner of the vineyard comes, what will he do to those tenants?”

Matius 21:45

21:45 When ³³  the chief priests and the Pharisees ³⁴  heard his parables, they realized that he was speaking about them.

Matius 22:3

22:3 He sent his slaves ³⁵  to summon those who had been invited to the banquet, but they would not come.

Matius 22:7

22:7 The ³⁶  king was furious! He sent his soldiers, and they put those murderers to death ³⁷  and set their city ³⁸  on fire.

Matius 22:28

22:28 In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.” ³⁹ 

Matius 22:30

22:30 For in the resurrection they neither marry nor are given in marriage, but are like angels ⁴⁰  in heaven.

Matius 22:34

The Greatest Commandment

22:34 Now when the Pharisees ⁴¹  heard that he had silenced the Sadducees, ⁴²  they assembled together. ⁴³ 

Matius 24:10

24:10 Then many will be led into sin, ⁴⁴  and they will betray one another and hate one another.

Matius 24:20

24:20 Pray ⁴⁵  that your flight may not be in winter or on a Sabbath.

Matius 24:32

The Parable of the Fig Tree

24:32 “Learn ⁴⁶  this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near.

Matius 26:61

26:61 and declared, “This man ⁴⁷  said, ‘I am able to destroy the temple of God and rebuild it in three days.’”

Matius 26:74

26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. ⁴⁸ 

Matius 27:1

Jesus Brought Before Pilate

27:1 When ⁴⁹  it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him.

Matius 27:12

27:12 But when he was accused by the chief priests and the elders, he did not respond.

Matius 28:17

28:17 When ⁵⁰  they saw him, they worshiped him, ⁵¹  but some doubted. ⁵² 

[3:5]  ¹ tn Grk “Then Jerusalem.”

[3:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:12]  ² tn Grk “he.”

[4:12]  ³ tn Or “arrested,” “taken into custody” (see L&N 37.12).

[6:32]  ⁴ tn Or “unbelievers”; Grk “Gentiles.”

[7:27]  ⁵ tn Grk “and great was its fall.”

[8:5]  ⁶ 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.

[8:5]  map For location see Map1 D2; Map2 C3; Map3 B2.

[8:5]  ⁷ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.

[8:5]  ⁸ sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.

[9:8]  ⁹ tn Here δέ (de) has not been translated.

[9:8]  ¹⁰ tc Most witnesses (C L Θ 0233 ˹³ Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 ˹ 33 892 1424 al lat co and thus is surely authentic.

[9:8]  ¹¹ tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”

[9:32]  ¹² tn Here δέ (de) has not been translated.

[9:32]  ¹³ 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).

[11:2]  ¹⁴ sn John refers to John the Baptist.

[11:2]  ¹⁵ 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]  ¹⁶ 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.

[13:25]  ¹⁷ tn Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).

[14:30]  ¹⁸ tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[15:1]  ¹⁹ sn See the note on Pharisees in 3:7.

[15:1]  ²⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[15:1]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:1]  ²² tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.

[15:2]  ²³ tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ²⁴ tn Grk “when they eat bread.”

[18:24]  ²⁵ tn Here δέ (de) has not been translated.

[18:24]  ²⁶ sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).”

[18:26]  ²⁷ tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.

[18:26]  ²⁸ tc The majority of mss (א L W 058 0281 Ë^1,13 33 Ï it sy^p,h co) begin the slave’s plea with “Lord” (κύριε, kurie), though a few important witnesses lack this vocative (B D Θ 700 pc lat sy^s,c Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave’s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic.

[18:29]  ²⁹ tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[19:4]  ³⁰ sn A quotation from Gen 1:27; 5:2.

[20:20]  ³¹ tn Grk “asked something from him.”

[21:10]  ³² tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.

[21:45]  ³³ tn Here καί (kai) has not been translated.

[21:45]  ³⁴ sn See the note on Pharisees in 3:7.

[22:3]  ³⁵ tn See the note on the word “slave” in 8:9.

[22:7]  ³⁶ tn Here δέ (de) has not been translated.

[22:7]  ³⁷ tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ³⁸ tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.

[22:28]  ³⁹ tn Grk “For all had her.”

[22:30]  ⁴⁰ tc Most witnesses have “of God” after “angels,” although some mss read ἄγγελοι θεοῦ (angeloi qeou; א L ˹³ {28} 33 892 1241 1424 al) while others have ἄγγελοι τοῦ θεοῦ (angeloi tou qeou; W 0102 0161 Ï). Whether with or without the article, the reading “of God” appears to be motivated as a natural expansion. A few important witnesses lack the adjunct (B D Θ {0233} ˹ 700 {sa}); this coupled with strong internal evidence argues for the shorter reading.

[22:30]  sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[22:34]  ⁴¹ sn See the note on Pharisees in 3:7.

[22:34]  ⁴² sn See the note on Sadducees in 3:7.

[22:34]  ⁴³ tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.

[24:10]  ⁴⁴ tn Or “many will fall away.” This could also refer to apostasy.

[24:20]  ⁴⁵ tn Here δέ (de) has not been translated.

[24:32]  ⁴⁶ tn Here δέ (de) has not been translated.

[26:61]  ⁴⁷ tn Grk “This one.”

[26:74]  ⁴⁸ tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some mss [Ì^37vid,45 ˹] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (ἐφώνησεν ἀλέκτωρ, efwnhsen alektwr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway.

[27:1]  ⁴⁹ tn Here δέ (de) has not been translated.

[28:17]  ⁵⁰ tn Here καί (kai) has not been translated.

[28:17]  ⁵¹ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[28:17]  ⁵² tn The Greek text reads here οἱ δὲ ἐδίστασαν (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.