Matthew 10:11

10:11 Whenever ¹  you enter a town or village, ²  find out who is worthy there ³  and stay with them ⁴  until you leave.

Matthew 11:12

11:12 From ⁵  the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. ⁶ 

Matthew 12:20

12:20 He will not break a bruised reed or extinguish a smoldering wick,

until he brings justice to victory.

Matthew 14:22

Walking on Water

14:22 Immediately Jesus ⁷  made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds.

Matthew 18:21

18:21 Then Peter came to him and said, “Lord, how many times must I forgive my brother ⁸  who sins against me? As many as seven times?”

Matthew 22:44

22:44 ‘The Lord said to my lord, ⁹ 

“Sit at my right hand,

until I put your enemies under your feet”’? ¹⁰ 

Matthew 23:39

23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” ¹¹ 

Matthew 24:21

24:21 For then there will be great suffering ¹²  unlike anything that has happened ¹³  from the beginning of the world until now, or ever will happen.

Matthew 24:27

24:27 For just like the lightning ¹⁴  comes from the east and flashes to the west, so the coming of the Son of Man will be.

Matthew 24:39

24:39 And they knew nothing until the flood came and took them all away. ¹⁵  It will be the same at the coming of the Son of Man. ¹⁶ 

Matthew 26:36

Gethsemane

26:36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.”

Matthew 26:58

26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After ¹⁷  going in, he sat with the guards ¹⁸  to see the outcome.

Matthew 27:51

27:51 Just then ¹⁹  the temple curtain ²⁰  was torn in two, from top to bottom. The ²¹  earth shook and the rocks were split apart.

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ²²  I am with you ²³  always, to the end of the age.” ²⁴ 

[10:11]  ¹ tn Here δέ (de) has not been translated.

[10:11]  ² tn Grk “Into whatever town or village you enter.” This acts as a distributive, meaning every town or village they enter; this is expressed more naturally in English as “whenever you enter a town or village.”

[10:11]  ³ tn Grk “in it” (referring to the city or village).

[10:11]  ⁴ tn Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay.

[11:12]  ⁵ tn Here δέ (de) has not been translated.

[11:12]  ⁶ tn Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16.

[14:22]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:21]  ¹³ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.

[22:44]  ¹⁷ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[22:44]  ¹⁸ sn A quotation from Ps 110:1.

[23:39]  ²¹ sn A quotation from Ps 118:26.

[24:21]  ²⁵ tn Traditionally, “great tribulation.”

[24:21]  ²⁶ sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.

[24:27]  ²⁹ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[24:39]  ³³ sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.

[24:39]  ³⁴ tn Grk “So also will be the coming of the Son of Man.”

[26:58]  ³⁷ tn Here καί (kai) has not been translated.

[26:58]  ³⁸ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[27:51]  ⁴¹ tn Grk “And behold.”

[27:51]  ⁴² tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

[27:51]  ⁴³ tn Here καί (kai) has not been translated.

[28:20]  ⁴⁵ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ⁴⁶ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ⁴⁷ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.