Matius 4:25

4:25 And large crowds followed him from Galilee, the Decapolis, ¹  Jerusalem, ²  Judea, and beyond the Jordan River. ³ 

Matius 5:24

5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift.

Matius 5:28

5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.

Matius 5:39

5:39 But I say to you, do not resist the evildoer. ⁴  But whoever strikes you on the ⁵  right cheek, turn the other to him as well.

Matius 5:47

5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they?

Matius 7:6

7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces. ⁶ 

Matius 8:11

8:11 I tell you, many will come from the east and west to share the banquet ⁷  with Abraham, Isaac, and Jacob ⁸  in the kingdom of heaven,

Matius 9:6

9:6 But so that you may know ⁹  that the Son of Man ¹⁰  has authority on earth to forgive sins” – then he said to the paralytic ¹¹  – “Stand up, take your stretcher, and go home.” ¹² 

Matius 9:14

The Superiority of the New

9:14 Then John’s ¹³  disciples came to Jesus ¹⁴  and asked, “Why do we and the Pharisees ¹⁵  fast often, ¹⁶  but your disciples don’t fast?”

Matius 9:27

Healing the Blind and Mute

9:27 As Jesus went on from there, two blind men followed him, shouting, ¹⁷  “Have mercy ¹⁸  on us, Son of David!” ¹⁹ 

Matius 10:23

10:23 Whenever ²⁰  they persecute you in one place, ²¹  flee to another. I tell you the truth, ²²  you will not finish going through all the towns ²³  of Israel before the Son of Man comes.

Matius 12:7

12:7 If ²⁴  you had known what this means: ‘I want mercy and not sacrifice,’ ²⁵  you would not have condemned the innocent.

Matius 12:35

12:35 The good person ²⁶  brings good things out of his ²⁷  good treasury, ²⁸  and the evil person brings evil things out of his evil treasury.

Matius 13:27

13:27 So the slaves ²⁹  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?’

Matius 15:5

15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” ³⁰ 

Matius 16:3

16:3 and in the morning, ‘It will be stormy today, because the sky is red and darkening.’ ³¹  You know how to judge correctly the appearance of the sky, ³²  but you cannot evaluate the signs of the times.

Matius 16:11

16:11 How could you not understand that I was not speaking to you about bread? But beware of the yeast of the Pharisees and Sadducees!”

Matius 17:12

17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In ³³  the same way, the Son of Man will suffer at their hands.”

Matius 18:28

18:28 After ³⁴  he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. ³⁵  So ³⁶  he grabbed him by the throat and started to choke him, ³⁷  saying, ‘Pay back what you owe me!’ ³⁸ 

Matius 19:27

19:27 Then Peter said ³⁹  to him, “Look, ⁴⁰  we have left everything to follow you! ⁴¹  What then will there be for us?”

Matius 20:10

20:10 And when those hired first came, they thought they would receive more. But each one also received the standard wage.

Matius 21:30

21:30 The father ⁴²  went to the other son and said the same thing. This boy answered, ⁴³  ‘I will, sir,’ but did not go.

Matius 25:44

25:44 Then they too will answer, ⁴⁴  ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’

[4:25]  ¹ tn Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[4:25]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:25]  ³ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[5:39]  ⁴ tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).

[5:39]  ⁵ tc ‡ Many mss (B D K L Δ Θ Ë¹³ 565 579 700 1424 pm) have σου (sou) here (“your right cheek”), but many others lack the pronoun (א W ˹ 33 892 1241 pm). The pronoun was probably added by way of clarification. NA²⁷ has σου in brackets, indicating doubt as to its authenticity.

[7:6]  ⁶ tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).

[8:11]  ⁷ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.

[8:11]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[8:11]  ⁸ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:6]  ⁹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[9:6]  ¹⁰ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[9:6]  ¹¹ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[9:6]  ¹² tn Grk “to your house.”

[9:14]  ¹³ sn John refers to John the Baptist.

[9:14]  ¹⁴ tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.

[9:14]  ¹⁵ sn See the note on Pharisees in 3:7.

[9:14]  ¹⁶ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[9:27]  ¹⁷ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:27]  ¹⁸ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[9:27]  ¹⁹ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[10:23]  ²⁰ tn Here δέ (de) has not been translated.

[10:23]  ²¹ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ²² tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ²³ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[12:7]  ²⁴ tn Here δέ (de) has not been translated.

[12:7]  ²⁵ sn A quotation from Hos 6:6 (see also Matt 9:13).

[12:35]  ²⁶ tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.

[12:35]  ²⁷ tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215).

[12:35]  ²⁸ sn The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45).

[13:27]  ²⁹ tn See the note on the word “slave” in 8:9.

[15:5]  ³⁰ tn Grk “is a gift,” that is, something dedicated to God.

[16:3]  ³¹ tn Or “red and gloomy” (L&N 14.56).

[16:3]  ³² tn Grk “The face of the sky you know how to discern.”

[17:12]  ³³ tn Here καί (kai) has not been translated.

[18:28]  ³⁴ tn Here δέ (de) has not been translated.

[18:28]  ³⁵ tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.

[18:28]  ³⁶ tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.

[18:28]  ³⁷ tn Grk “and he grabbed him and started choking him.”

[18:28]  ³⁸ tn The word “me” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[19:27]  ³⁹ tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.

[19:27]  ⁴⁰ sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.

[19:27]  ⁴¹ tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[21:30]  ⁴² tn “And he”; here δέ (de) has not been translated.

[21:30]  ⁴³ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.

[25:44]  ⁴⁴ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.