Matius 4:17

4:17 From that time Jesus began to preach this message: ¹  “Repent, for the kingdom of heaven is near.”

Matius 5:37

5:37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one. ² 

Matius 11:2

Jesus and John the Baptist

11:2 Now when John ³  heard in prison about the deeds Christ ⁴  had done, he sent his disciples to ask a question: ⁵ 

Matius 11:4

11:4 Jesus answered them, ⁶  “Go tell John what you hear and see: ⁷ 

Matius 15:13

15:13 And he replied, ⁸  “Every plant that my heavenly Father did not plant will be uprooted.

Matius 15:18

15:18 But the things that come out of the mouth come from the heart, and these things defile a person.

Matius 16:26

16:26 For what does it benefit a person ⁹  if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life?

Matius 19:3

19:3 Then some Pharisees ¹⁰  came to him in order to test him. They asked, “Is it lawful ¹¹  to divorce a wife for any cause?” ¹² 

Matius 19:26

19:26 Jesus ¹³  looked at them and replied, “This is impossible for mere humans, ¹⁴  but for God all things are possible.”

Matius 21:3

21:3 If anyone says anything to you, you are to say, ‘The Lord needs them,’ ¹⁵  and he will send them at once.”

Matius 21:22

21:22 And whatever you ask in prayer, if you believe, ¹⁶  you will receive.”

Matius 22:15

Paying Taxes to Caesar

22:15 Then the Pharisees ¹⁷  went out and planned together to entrap him with his own words. ¹⁸ 

Matius 24:33

24:33 So also you, when you see all these things, know ¹⁹  that he is near, right at the door.

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 26:62

26:62 So ²⁰  the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?”

Matius 28:14

28:14 If ²¹  this matter is heard before the governor, ²²  we will satisfy him ²³  and keep you out of trouble.” ²⁴ 

[4:17]  ¹ tn Grk “and to say.”

[5:37]  ² tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.

[11:2]  ³ sn John refers to John the Baptist.

[11:2]  ⁴ 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]  ⁵ 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.

[11:4]  ⁶ tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:4]  ⁷ sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[15:13]  ⁸ tn Grk “And answering, he said.”

[16:26]  ⁹ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[19:3]  ¹⁰ tn Grk “And Pharisees.”

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

[19:3]  ¹¹ tc ‡ Most mss have either ἀνθρώπῳ (anqrwpw, “for a man” [so א² C D W Θ 087 Ë^1,13 33 Ï latt]) or ἀνδρί (andri, “for a husband” [1424^c pc]) before the infinitive ἀπολῦσαι (apolusai, “to divorce”). The latter reading is an assimilation to the parallel in Mark; the former reading may have been motivated by the clarification needed (especially to give the following αὐτοῦ [autou, “his”] an antecedent). But a few significant mss (א* B L Γ 579 [700] 1424* pc) have neither noun. As the harder reading, it seems to best explain the rise of the others. NA²⁷, however, reads ἀνθρώπῳ here.

[19:3]  ¹² sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.

[19:26]  ¹³ tn Here δέ (de) has not been translated.

[19:26]  ¹⁴ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.

[21:3]  ¹⁵ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[21:22]  ¹⁶ tn Grk “believing”; the participle here is conditional.

[22:15]  ¹⁷ sn See the note on Pharisees in 3:7.

[22:15]  ¹⁸ tn Grk “trap him in word.”

[24:33]  ¹⁹ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[26:62]  ²⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.

[28:14]  ²¹ tn Here καί (kai) has not been translated.

[28:14]  ²² tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).

[28:14]  ²³ tc ‡ αὐτόν (auton, “him”) is found after πείσομεν (peisomen, “we will satisfy”) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in א B Θ 33 pc). Nevertheless, English style requires the pronoun. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[28:14]  ²⁴ tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”