Matthew 1:21

1:21 She will give birth to a son and you will name him ¹  Jesus, ²  because he will save his people from their sins.”

Matthew 5:1

The Beatitudes

5:1 When ³  he saw the crowds, he went up the mountain. ⁴  After he sat down his disciples came to him.

Matthew 8:3

8:3 He stretched out his hand and touched ⁵  him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed.

Matthew 9:10

9:10 As ⁶  Jesus ⁷  was having a meal ⁸  in Matthew’s ⁹  house, many tax collectors ¹⁰  and sinners came and ate with Jesus and his disciples.

Matthew 10:39

10:39 Whoever finds his life ¹¹  will lose it, ¹²  and whoever loses his life because of me ¹³  will find it.

Matthew 12:46

Jesus’ True Family

12:46 While Jesus ¹⁴  was still speaking to the crowds, ¹⁵  his mother and brothers ¹⁶  came and ¹⁷  stood outside, asking ¹⁸  to speak to him.

Matthew 12:49

12:49 And pointing ¹⁹  toward his disciples he said, “Here ²⁰  are my mother and my brothers!

Matthew 13:41

13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. ²¹ 

Matthew 16:25

16:25 For whoever wants to save his life ²²  will lose it, ²³  but whoever loses his life for my sake will find it.

Matthew 17:2

17:2 And he was transfigured before them. ²⁴  His ²⁵  face shone like the sun, and his clothes became white as light.

Matthew 21:34

21:34 When the harvest time was near, he sent his slaves ²⁶  to the tenants to collect his portion of the crop. ²⁷ 

Matthew 27:37

27:37 Above ²⁸  his head they put the charge against him, ²⁹  which read: ³⁰  “This is Jesus, the king of the Jews.”

[1:21]  ¹ tn Grk “you will call his name.”

[1:21]  ² sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[5:1]  ³ tn Here δέ (de) has not been translated.

[5:1]  ⁴ tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").

[8:3]  ⁵ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[9:10]  ⁷ tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[9:10]  ⁸ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[9:10]  ⁹ tn Grk “was reclining at table.”

[9:10]  ¹⁰ tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.

[9:10]  ¹¹ sn See the note on tax collectors in 5:46.

[10:39]  ⁹ tn Grk “his soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[10:39]  ¹⁰ sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to find life) and then will be subject to this judgment (which is losing it).

[10:39]  ¹¹ tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα indicates the cause or reason for something (BDAG 334 s.v. 1).

[12:46]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:46]  ¹² tn Grk “crowds, behold, his mother.” 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).

[12:46]  ¹³ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[12:46]  ¹⁴ tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”

[12:46]  ¹⁵ tn Grk “seeking.”

[12:49]  ¹³ tn Grk “extending his hand.”

[12:49]  ¹⁴ tn Grk “Behold my mother and my brothers.”

[13:41]  ¹⁵ tn Grk “the ones who practice lawlessness.”

[16:25]  ¹⁷ tn Or “soul” (throughout vv. 25-26).

[16:25]  ¹⁸ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[17:2]  ¹⁹ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[17:2]  ²⁰ tn Here καί (kai) has not been translated.

[21:34]  ²¹ tn See the note on the word “slave” in 8:9.

[21:34]  ²² tn Grk “to collect his fruits.”

[27:37]  ²³ tn Here καί (kai) has not been translated.

[27:37]  ²⁴ 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]  ²⁵ tn Grk “was written.”