Matius 6:14

6:14 “For if you forgive others ¹  their sins, your heavenly Father will also forgive you.

Matius 8:14

Healings at Peter’s House

8:14 Now ²  when Jesus entered Peter’s house, he saw his mother-in-law lying down, ³  sick with a fever.

Matius 13:4-5

13:4 And as he sowed, some seeds ⁴  fell along the path, and the birds came and devoured them. 13:5 Other ⁵  seeds fell on rocky ground ⁶  where they did not have much soil. They sprang up quickly because the soil was not deep. ⁷ 

Matius 13:25

13:25 But while everyone was sleeping, an enemy came and sowed weeds ⁸  among the wheat and went away.

Matius 13:50

13:50 and throw them into the fiery furnace, ⁹  where there will be weeping and gnashing of teeth.

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 17:14

The Disciples’ Failure to Heal

17:14 When ¹⁰  they came to the crowd, a man came to him, knelt before him,

Matius 24:40

24:40 Then there will be two men in the field; one will be taken and one left. ¹¹ 

Matius 24:51

24:51 and will cut him in two, ¹²  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Matius 27:37

27:37 Above ¹³  his head they put the charge against him, ¹⁴  which read: ¹⁵  “This is Jesus, the king of the Jews.”

[6:14]  ¹ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”

[8:14]  ² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:14]  ³ 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.

[13:4]  ⁴ tn In Matthew’s version of this parable, plural pronouns are used to refer to the seed in v. 4 (ἅ…αὐτά [Ja…auta]), although the collective singular is used in v. 5 and following (indicated by the singular verbs like ἔπεσεν [epesen]). For the sake of consistency in English, plural pronouns referring to the seed are used in the translation throughout the Matthean account. In both Mark and Luke the collective singular is used consistently throughout (cf. Mark 4:1-9; Luke 8:4-8).

[13:5]  ⁵ tn Here and in vv. 7 and 8 δέ (de) has not been translated.

[13:5]  ⁶ sn The rocky ground in Palestine would be a limestone base lying right under the soil.

[13:5]  ⁷ tn Grk “it did not have enough depth of earth.”

[13:25]  ⁸ 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).

[13:50]  ⁹ sn An allusion to Dan 3:6.

[17:14]  ¹⁰ tn Here καί (kai) has not been translated.

[24:40]  ¹¹ sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[24:51]  ¹² tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[27:37]  ¹³ tn Here καί (kai) has not been translated.

[27:37]  ¹⁴ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[27:37]  ¹⁵ tn Grk “was written.”