Matius 4:9

4:9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship ¹  me.”

Matius 4:12-13

Preaching in Galilee

4:12 Now when Jesus ²  heard that John had been imprisoned, ³  he went into Galilee. 4:13 While in Galilee, he moved from Nazareth ⁴  to make his home in Capernaum ⁵  by the sea, ⁶  in the region of Zebulun and Naphtali,

Matius 5:21

Anger and Murder

5:21 “You have heard that it was said to an older generation, ⁷  ‘Do not murder,’ ⁸  and ‘whoever murders will be subjected to judgment.’

Matius 6:4

6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. ⁹ 

Matius 6:8

6:8 Do ¹⁰  not be like them, for your Father knows what you need before you ask him.

Matius 6:29

6:29 Yet I tell you that not even Solomon in all his glory was clothed like one of these!

Matius 8:14

Healings at Peter’s House

8:14 Now ¹¹  when Jesus entered Peter’s house, he saw his mother-in-law lying down, ¹²  sick with a fever.

Matius 9:4

9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts?

Matius 9:29-30

9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.” 9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.”

Matius 10:20

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

Matius 12:36

12:36 I ¹³  tell you that on the day of judgment, people will give an account for every worthless word they speak.

Matius 12:47

12:47 ¹⁴  Someone ¹⁵  told him, “Look, your mother and your brothers are standing outside wanting ¹⁶  to speak to you.”

Matius 13:3

13:3 He ¹⁷  told them many things in parables, ¹⁸  saying: “Listen! ¹⁹  A sower went out to sow. ²⁰ 

Matius 14:17

14:17 They ²¹  said to him, “We have here only five loaves and two fish.”

Matius 15:3

15:3 He answered them, ²²  “And why do you disobey the commandment of God because of your tradition?

Matius 15:6

15:6 he does not need to honor his father.’ ²³  You have nullified the word of God on account of your tradition.

Matius 15:29

Healing Many Others

15:29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down.

Matius 16:13

Peter’s Confession

16:13 When ²⁴  Jesus came to the area of Caesarea Philippi, ²⁵  he asked his disciples, ²⁶  “Who do people say that the Son of Man is?”

Matius 17:10

17:10 The disciples asked him, ²⁷  “Why then do the experts in the law ²⁸  say that Elijah must come first?”

Matius 18:23

The Parable of the Unforgiving Slave

18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. ²⁹ 

Matius 19:10

19:10 The ³⁰  disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!”

Matius 20:32

20:32 Jesus stopped, called them, and said, “What do you want me to do for you?”

Matius 21:17

21:17 And leaving them, he went out of the city to Bethany and spent the night there.

Matius 21:45

21:45 When ³¹  the chief priests and the Pharisees ³²  heard his parables, they realized that he was speaking about them.

Matius 22:2

22:2 “The kingdom of heaven can be compared to a king who gave a wedding banquet for his son.

Matius 22:15

Paying Taxes to Caesar

22:15 Then the Pharisees ³³  went out and planned together to entrap him with his own words. ³⁴ 

Matius 22:18-19

22:18 But Jesus realized their evil intentions and said, “Hypocrites! Why are you testing me? 22:19 Show me the coin used for the tax.” So ³⁵  they brought him a denarius. ³⁶ 

Matius 22:26

22:26 The second did the same, and the third, down to the seventh.

Matius 23:26

23:26 Blind Pharisee! First clean the inside of the cup, ³⁷  so that the outside may become clean too!

Matius 24:17

24:17 The one on the roof ³⁸  must not come down ³⁹  to take anything out of his house,

Matius 24:32-33

The Parable of the Fig Tree

24:32 “Learn ⁴⁰  this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. 24:33 So also you, when you see all these things, know ⁴¹  that he is near, right at the door.

Matius 25:1

The Parable of the Ten Virgins

25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

Matius 26:21

26:21 And while they were eating he said, “I tell you the truth, ⁴²  one of you will betray me.” ⁴³ 

Matius 26:33

26:33 Peter ⁴⁴  said to him, “If they all fall away because of you, I will never fall away!”

Matius 26:44

26:44 So leaving them again, he went away and prayed for the third time, saying the same thing once more.

Matius 26:70

26:70 But he denied it in front of them all: ⁴⁵  “I don’t know what you’re talking about!”

Matius 27:5

27:5 So ⁴⁶  Judas threw the silver coins into the temple and left. Then he went out and hanged himself.

Matius 27:66

27:66 So ⁴⁷  they went with the soldiers ⁴⁸  of the guard and made the tomb secure by sealing the stone.

Matius 28:18

28:18 Then Jesus came up and said to them, ⁴⁹  “All authority in heaven and on earth has been given to me.

[4:9]  ¹ tn Grk “if, falling down, you will worship.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[4:12]  ² tn Grk “he.”

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

[4:13]  ⁴ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:13]  ⁵ tn Grk “and leaving Nazareth, he came and took up residence in Capernaum.”

[4:13]  sn Capernaum was a town located on the northwestern 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, and it became the hub of operations for Jesus’ Galilean ministry.

[4:13]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:13]  ⁶ tn Or “by the lake.”

[4:13]  sn By the sea refers to the Sea of Galilee.

[5:21]  ⁷ tn Grk “to the ancient ones.”

[5:21]  ⁸ sn A quotation from Exod 20:13; Deut 5:17.

[6:4]  ⁹ tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë^1,13 33 al).

[6:8]  ¹⁰ tn Grk “So do not.” Here οὖν (oun) has not been translated.

[8:14]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:14]  ¹² tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.

[12:36]  ¹³ tn Here δέ (de) has not been translated.

[12:47]  ¹⁴ tc A few ancient mss and versions lack this verse (א* B L Γ pc ff¹ k sy^s,c sa). The witness of א and B is especially strong, but internal considerations override this external evidence. Both v. 46 and 47 end with the word λαλῆσαι (“to speak”), so early scribes probably omitted the verse through homoioteleuton. The following verses make little sense without v. 47; its omission is too hard a reading. Thus v. 47 was most likely part of the original text.

[12:47]  ¹⁵ tn Here δέ (de) has not been translated.

[12:47]  ¹⁶ tn Grk “seeking.”

[13:3]  ¹⁷ tn Here καί (kai) has not been translated.

[13:3]  ¹⁸ sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[13:3]  ¹⁹ tn Grk “Behold.”

[13:3]  ²⁰ sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.

[14:17]  ²¹ tn Here δέ (de) has not been translated.

[15:3]  ²² tn Grk “But answering, he said to them.”

[15:6]  ²³ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:6]  tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.

[15:6]  sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).

[16:13]  ²⁴ tn Here δέ (de) has not been translated.

[16:13]  ²⁵ map For location see Map1 C1; Map2 F4.

[16:13]  ²⁶ tn Grk “he asked his disciples, saying.” The participle λέγων (legwn) is redundant and has been left untranslated.

[17:10]  ²⁷ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[17:10]  ²⁸ tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.

[18:23]  ²⁹ tn See the note on the word “slave” in 8:9.

[19:10]  ³⁰ tc ‡ Some significant witnesses, along with the majority of later mss (̲⁵ C D L W Z 078 Ë^1,13 33 Ï lat sy sa^mss bo), read αὐτοῦ (autou, “his”) after μαθηταί (maqhtai, “disciples”), but this looks to be a clarifying reading. Other early and important witnesses lack the pronoun (Ì^71vid א B Θ e ff¹ g¹ sa^ms mae), the reading adopted here. NA²⁷ includes the pronoun in brackets, indicating doubts as to its authenticity.

[21:45]  ³¹ tn Here καί (kai) has not been translated.

[21:45]  ³² sn See the note on Pharisees in 3:7.

[22:15]  ³³ sn See the note on Pharisees in 3:7.

[22:15]  ³⁴ tn Grk “trap him in word.”

[22:19]  ³⁵ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[22:19]  ³⁶ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[22:19]  sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it.

[23:26]  ³⁷ tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 ˹³ 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë¹ 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* ˹³ al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.

[24:17]  ³⁸ sn On the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[24:17]  ³⁹ sn The swiftness and devastation of the judgment will require a swift escape. There will be no time to come down from the roof and pick up anything from inside one’s home.

[24:32]  ⁴⁰ tn Here δέ (de) has not been translated.

[24:33]  ⁴¹ 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.

[26:21]  ⁴² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:21]  ⁴³ tn Or “will hand me over.”

[26:33]  ⁴⁴ tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[26:70]  ⁴⁵ tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[27:5]  ⁴⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.

[27:66]  ⁴⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.

[27:66]  ⁴⁸ tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.

[28:18]  ⁴⁹ 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.