Matthew 10:21

10:21 “Brother ¹  will hand over brother to death, and a father his child. Children will rise against ²  parents and have them put to death.

Matthew 21:28

The Parable of the Two Sons

21:28 “What ³  do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’

Matthew 27:25

27:25 In ⁴  reply all the people said, “Let his blood be on us and on our children!”

Matthew 2:18

2:18 “A voice was heard in Ramah,

weeping and loud wailing, ⁵ 

Rachel weeping for her children,

and she did not want to be comforted, because they were ⁶  gone.” ⁷ 

Matthew 15:26

15:26 “It is not right ⁸  to take the children’s bread and throw it to the dogs,” ⁹  he said. ¹⁰ 

Matthew 18:25

18:25 Because ¹¹  he was not able to repay it, ¹²  the lord ordered him to be sold, along with ¹³  his wife, children, and whatever he possessed, and repayment to be made.

Matthew 3:9

3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!

Matthew 7:11

7:11 If you then, although you are evil, ¹⁴  know how to give good gifts to your children, how much more will your Father in heaven give good gifts ¹⁵  to those who ask him!

Matthew 9:2

9:2 Just then ¹⁶  some people ¹⁷  brought to him a paralytic lying on a stretcher. ¹⁸  When Jesus saw their ¹⁹  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ²⁰ 

Matthew 19:29

19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much ²¹  and will inherit eternal life.

Matthew 22:24

22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children ²²  for his brother.’ ²³ 

Matthew 23:37

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ²⁴  you who kill the prophets and stone those who are sent to you! ²⁵  How often I have longed ²⁶  to gather your children together as a hen gathers her chicks under her wings, but ²⁷  you would have none of it! ²⁸ 

[10:21]  ¹ tn Here δέ (de) has not been translated.

[10:21]  ² tn Or “will rebel against.”

[21:28]  ³ tn Here δέ (de) has not been translated.

[27:25]  ⁵ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[2:18]  ⁷ tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later mss (C D L W 0233 ˹³ 33 Ï) have a quotation in Matthew which conforms to that of the LXX (θρῆνος καὶ κλαυθμός καὶ ὀδυρμός; qrhno" kai klauqmo" kai odurmo"). But such assimilations were routine among the scribes; as such, they typically should be discounted because they are both predictable and motivated. The shorter reading, without “lamentation and,” is thus to be preferred, especially since it cannot easily be accounted for unless it is the original wording here. Further, it is found in the better mss along with a good cross-section of other witnesses (א B Z 0250 ˹ pc lat co).

[2:18]  ⁸ tn Grk “are”; the Greek text uses a present tense verb.

[2:18]  ⁹ sn A quotation from Jer 31:15.

[15:26]  ⁹ tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.

[15:26]  ¹⁰ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[15:26]  ¹¹ tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[18:25]  ¹¹ tn Here δέ (de) has not been translated.

[18:25]  ¹² tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[18:25]  ¹³ tn Grk “and his wife.”

[7:11]  ¹³ tn The participle ὄντες (ontes) has been translated concessively.

[7:11]  ¹⁴ sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.

[9:2]  ¹⁵ tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.

[9:2]  ¹⁶ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ¹⁷ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[9:2]  ¹⁸ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[9:2]  ¹⁹ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[19:29]  ¹⁷ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.

[22:24]  ¹⁹ tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).

[22:24]  ²⁰ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[23:37]  ²¹ sn The double use of the city’s name betrays intense emotion.

[23:37]  ²² tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[23:37]  ²³ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[23:37]  ²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ²⁵ tn Grk “you were not willing.”