Matius 3:8

3:8 Therefore produce fruit ¹  that proves your ²  repentance,

Matius 10:31

10:31 So do not be afraid; ³  you are more valuable than many sparrows.

Matius 13:18

13:18 “So listen to the parable of the sower:

Matius 5:48

5:48 So then, be perfect, as your heavenly Father is perfect. ⁴ 

Matius 12:12

12:12 How much more valuable is a person than a sheep! So it is lawful to do good on the Sabbath.”

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?” ⁵ 

Matius 21:40

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

Matius 22:43

22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

Matius 22:45

22:45 If David then calls him ‘Lord,’ how can he be his son?” ⁶ 

Matius 24:42

24:42 “Therefore stay alert, because you do not know on what day ⁷  your Lord will come.

Matius 25:13

25:13 Therefore stay alert, because you do not know the day or the hour. ⁸ 

Matius 26:54

26:54 How then would the scriptures that say it must happen this way be fulfilled?”

Matius 6:9

6:9 So pray this way: ⁹ 

Our Father ¹⁰  in heaven, may your name be honored, ¹¹ 

Matius 6:31

6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’

Matius 6:34

6:34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. ¹² 

Matius 9:38

9:38 Therefore ask the Lord of the harvest ¹³  to send out ¹⁴  workers into his harvest.”

Matius 12:26

12:26 So if ¹⁵  Satan casts out Satan, he is divided against himself. How then will his kingdom stand?

Matius 13:40

13:40 As ¹⁶  the weeds are collected and burned with fire, so it will be at the end of the age.

Matius 13:56

13:56 And aren’t all his sisters here with us? Where did he get all this?” ¹⁷ 

Matius 18:26

18:26 Then the slave threw himself to the ground ¹⁸  before him, saying, ¹⁹  ‘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, ²⁰  ‘Be patient with me, and I will repay you.’

Matius 19:6

19:6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.”

Matius 22:9

22:9 So go into the main streets and invite everyone you find to the wedding banquet.’

Matius 22:17

22:17 Tell us then, what do you think? Is it right ²¹  to pay taxes ²²  to Caesar ²³  or not?”

Matius 22:21

22:21 They replied, ²⁴  “Caesar’s.” He said to them, ²⁵  “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ²⁶ 

Matius 22:28

22:28 In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.” ²⁷ 

Matius 23:20

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

Matius 25:28

25:28 Therefore take the talent from him and give it to the one who has ten. ²⁸ 

Matius 27:22

27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” ²⁹  They all said, “Crucify him!” ³⁰ 

Matius 3:10

3:10 Even now the ax is laid at ³¹  the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

Matius 5:23

5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you,

Matius 6:8

6:8 Do ³²  not be like them, for your Father knows what you need before you ask him.

Matius 6:22

6:22 “The eye is the lamp of the body. If then your eye is healthy, ³³  your whole body will be full of light.

Matius 7:12

7:12 In ³⁴  everything, treat others as you would want them ³⁵  to treat you, ³⁶  for this fulfills ³⁷  the law and the prophets.

Matius 10:16

Persecution of Disciples

10:16 “I ³⁸  am sending you out like sheep surrounded by wolves, ³⁹  so be wise as serpents and innocent as doves.

Matius 10:26

Fear God, Not Man

10:26 “Do ⁴⁰  not be afraid of them, for nothing is hidden ⁴¹  that will not be revealed, ⁴²  and nothing is secret that will not be made known.

Matius 10:32

10:32 “Whoever, then, acknowledges ⁴³  me before people, I will acknowledge ⁴⁴  before my Father in heaven.

Matius 13:27-28

13:27 So the slaves ⁴⁵  of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’ 13:28 He said, ‘An enemy has done this.’ So ⁴⁶  the slaves replied, ‘Do you want us to go and gather them?’

Matius 17:10

17:10 The disciples asked him, ⁴⁷  “Why then do the experts in the law ⁴⁸  say that Elijah must come first?”

Matius 18:4

18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven.

Matius 18:31

18:31 When ⁴⁹  his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place.

Matius 23:3

23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. ⁵⁰ 

Matius 24:15

The Abomination of Desolation

24:15 “So when you see the abomination of desolation ⁵¹  – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),

Matius 24:26

24:26 So then, if someone ⁵²  says to you, ‘Look, he is in the wilderness,’ ⁵³  do not go out, or ‘Look, he is in the inner rooms,’ do not believe him.

Matius 25:27

25:27 Then you should have deposited my money with the bankers, ⁵⁴  and on my return I would have received my money back with interest! ⁵⁵ 

Matius 27:17

27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus ⁵⁶  Barabbas or Jesus who is called the Christ?” ⁵⁷ 

Matius 28:19

28:19 Therefore go ⁵⁸  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ⁵⁹ 

Matius 1:17

1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, ⁶⁰  fourteen generations.

Matius 6:2

6:2 Thus whenever you do charitable giving, ⁶¹  do not blow a trumpet before you, as the hypocrites do in synagogues ⁶²  and on streets so that people will praise them. I tell you the truth, ⁶³  they have their reward.

Matius 6:23

6:23 But if your eye is diseased, ⁶⁴  your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

Matius 7:11

7:11 If you then, although you are evil, ⁶⁵  know how to give good gifts to your children, how much more will your Father in heaven give good gifts ⁶⁶  to those who ask him!

Matius 7:24

Hearing and Doing

7:24 “Everyone ⁶⁷  who hears these words of mine and does them is like ⁶⁸  a wise man ⁶⁹  who built his house on rock.

Matius 21:25

21:25 Where did John’s baptism come from? From heaven or from people?” ⁷⁰  They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

Matius 27:64

27:64 So give orders to secure the tomb until the third day. Otherwise his disciples may come and steal his body ⁷¹  and say to the people, ‘He has been raised from the dead,’ and the last deception will be worse than the first.”

Matius 5:19

5:19 So anyone who breaks one of the least of these commands and teaches others ⁷²  to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.

[3:8]  ¹ sn Fruit worthy of repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers.

[3:8]  ² tn Grk “fruit worthy of.”

[10:31]  ³ sn Do not be afraid. One should respect and show reverence to God, but need not fear his tender care.

[5:48]  ⁴ sn This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[19:7]  ⁵ 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).

[22:45]  ⁶ tn Grk “how is he his son?”

[24:42]  ⁷ tc Most later mss (L 0281 Ï lat) have here ὥρᾳ ({wra, “hour”) instead of ἡμέρα (Jemera, “day”). Although the merits of this reading could be argued either way, in light of the overwhelming and diverse early support for ἡμέρᾳ ({א B C D W Δ Θ Ë¹³ 33 892 1424, as well as several versions and fathers}), the more general term is surely correct.

[25:13]  ⁸ tc Most later mss (C³ ˹³ 1424^c Ï) also read here “in which the Son of Man is coming” (ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται, en |h Jo Juio" tou anqrwpou ercetai), reproducing almost verbatim the last line of Matt 24:44. The longer reading thus appears to be an explanatory expansion and should not be considered authentic. The earlier and better witnesses ({̳⁵ א A B C* D L W Δ Θ Ë¹ 33 565 892 1424* lat co}) lack this phrase.

[6:9]  ⁹ sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ¹⁰ sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ¹¹ tn Grk “hallowed be your name.”

[6:34]  ¹² tn Grk “Sufficient for the day is its evil.”

[9:38]  ¹³ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[9:38]  ¹⁴ tn Grk “to thrust out.”

[12:26]  ¹⁵ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[13:40]  ¹⁶ tn Grk “Therefore as.” Here οὖν (oun) has not been translated.

[13:56]  ¹⁷ tn Grk “Where did he get these things?”

[18:26]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[22:17]  ²¹ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[22:17]  ²² tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.

[22:17]  sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.

[22:17]  ²³ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[22:21]  ²⁴ tn Grk “they said to him.”

[22:21]  ²⁵ tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.

[22:21]  ²⁶ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[22:28]  ²⁷ tn Grk “For all had her.”

[25:28]  ²⁸ tn Grk “the ten talents.”

[27:22]  ²⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:22]  sn See the note on Christ in 1:16.

[27:22]  ³⁰ tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”

[27:22]  sn See the note on crucified in 20:19.

[3:10]  ³¹ sn Laid at the root. That is, placed and aimed, ready to begin cutting.

[6:8]  ³² tn Grk “So do not.” Here οὖν (oun) has not been translated.

[6:22]  ³³ 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”).

[7:12]  ³⁴ tn Grk “Therefore in.” Here οὖν (oun) has not been translated.

[7:12]  ³⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[7:12]  ³⁶ sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.

[7:12]  ³⁷ tn Grk “is.”

[10:16]  ³⁸ tn Grk “Behold I.” 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).

[10:16]  ³⁹ sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

[10:26]  ⁴⁰ tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.

[10:26]  ⁴¹ tn Or “concealed.”

[10:26]  ⁴² sn I.e., be revealed by God. The passive voice here and in the next verb see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known.

[10:32]  ⁴³ tn Or “confesses.”

[10:32]  ⁴⁴ tn Grk “I will acknowledge him also.”

[10:32]  sn This acknowledgment will take place at the judgment. On Jesus and judgment, see Luke 22:69; Acts 10:42-43; 17:31.

[13:27]  ⁴⁵ tn See the note on the word “slave” in 8:9.

[13:28]  ⁴⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of the owner’s statement.

[17:10]  ⁴⁷ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[17:10]  ⁴⁸ tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.

[18:31]  ⁴⁹ tn Grk “Therefore when.” Here οὖν (oun) has not been translated.

[23:3]  ⁵⁰ tn Grk “for they say and do not do.”

[24:15]  ⁵¹ sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:14, 19, 24; Rev 3:10).

[24:26]  ⁵² tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).

[24:26]  ⁵³ tn Or “in the desert.”

[25:27]  ⁵⁴ tn For the translation “deposited my money with the bankers,” see L&N 57.216.

[25:27]  ⁵⁵ sn That is, “If you really feared me you should have done a minimum to get what I asked for.”

[27:17]  ⁵⁶ 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]  ⁵⁷ 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.

[28:19]  ⁵⁸ 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]  ⁵⁹ 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.

[1:17]  ⁶⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[6:2]  ⁶¹ tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).

[6:2]  ⁶² sn See the note on synagogues in 4:23.

[6:2]  ⁶³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[6:23]  ⁶⁴ tn Or “if your eye is sick” (L&N 23.149).

[6:23]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[7:11]  ⁶⁵ tn The participle ὄντες (ontes) has been translated concessively.

[7:11]  ⁶⁶ sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.

[7:24]  ⁶⁷ tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.

[7:24]  ⁶⁸ tn Grk “will be like.” The same phrase occurs in v. 26.

[7:24]  ⁶⁹ tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.

[21:25]  ⁷⁰ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[21:25]  sn The question is whether John’s ministry was of divine or human origin.

[27:64]  ⁷¹ tn Grk “him.”

[5:19]  ⁷² tn Grk “teaches men” ( in a generic sense, people).